,-i,r. 



■ 






(hm 


H 1 , ' 

■ 1 * »* ■» . 













fl 


















,0 a 



Z.& 1 - .'" 

























































- 



"S V . 









*r ' 




/> 










%. ^ 

\°°^ 




















*o N 












^L V 












vO © 






■ 



otf 



V?S553?« 



1881. 



POPULAR LIfEW-~-^ v 



OF 



GEORGE FOX, ' 



THE 



FffiST OF THE QUAKERS. 



COMPILED FROM 



HIS JOURNAL AND OTHER AUTHENTIC SOURCES; 



AND INTERSPERSED WITH 



REMARKS UPON THE IMPERFECT REFORMATION OF THE 

ANGLICAN CHURCH, AND THE CONSEQUENT 

SPREAD OF DISSENT. 

By JOSIAH IARSH, 



" God hath chosen the foolish things of the world to confound the 
wise ; and God hath chosen the weak things of the world to confound 
the things which are mighty."—-! Cor. i. 27. 



PHILADELPHIA : 
HENRY LONGSTRETH, 

NO. 347 MARKET STREET. 



[R. P. Mogridge, Stereotyper] 



4^ 



PREFACE. 



Sir James Mackintosh, speaking of "George Fox's Jour- 
nal," says, «it is one of the most extraordinary and instruct- 
ive narratives in the world, — which no reader of competent 
judgment can peruse without revering the virtue of the 
writer." The compiler's object in the present Memoir, has 
been to condense the most important features and incidents 
of the life of so eminently pious a character as George Fox, 
in order to produce a small volume sufficiently interesting 
for the general reader, and more especially for those unac- 
quainted with the principles and history of the Quakers. 

Christianity must possess some universally fundamental 
principle, some common ground upon which all communities 
of Christians meet, however the practices of their separate 
churches may differ; and as the investigation of this principle 
forms the most important subject of their research, all are 
bound, in prosecuting this inquiry, to divest themselves of 
prejudice, so far, as to pursue it for the sake of Truth itself. 
Professor Playfair says, "It is too much forgotten by physi- 
ologists, that their duty is really not to refute the experi- 
ments of others, nor to show that they are erroneous, but to 
discover truth, and that alone. It is startling," he continues, 
"when we reflect that all the time and energy of a multitude 



VI PREFACE. 

of persons of genius, talent, and knowledge, are expended in 
endeavours to demonstrate each others' errors." * A remark 
that applies with equal force to the pursuit of every kind of 
knowledge, and more particularly where it relates to religious 
opinions. 

The great object of the Reformation was to draw people 
from the authority of the church, so called, to the authority 
of scripture: from obscure traditions, from the opinions of the 
fathers, and from the decrees of councils, composed of fallible 
men like ourselves, to the light of the gospel, the inspired 
fountain from which their opinions are all professed to be 
drawn. The gospel, therefore, is the ostensible rule of all 
the reformed churches — a rule which, as it is directly opposed 
to the pretensions of popery, places them all upon an equal 
footing, and better would it have been had they strictly con- 
fined themselves to it; for, "there is ' always' a propensity 
among 'all men/ 'every where/ to fall into a similar kind of 
external worship of forms and dogmas — of observances apart 
from morals, and creeds apart from conviction — to substitute 
the offices of a priesthood for individual holiness — the conse- 
cration of times and places, of temples and days, for the sanc- 
tification of the heart and life. Into such forms human nature 
is ever prone to corrupt spiritual service; and quod semper, 
ubique, et ab omnibus, is the very formula of the corrupt 
religion of human nature." f 

The question now agitating the religious world, is, whether 
this fundamental principle is to be carried out, or whether 

* " Chemistry of Agriculture and Physiology," p. 20. 
t Edinburgh Review, clxix. p. 21 5, 



PREFACE. Vil 

we are once more to relapse into the superstitions of popery, 
by admitting vain traditions and the opinions of men, to be 
of equal authority with the "voice of revelation." It is im- 
possible to stand still in these inquiring times, and the Re- 
formation, so far as it has been happily begun, must either 
be carried forward, in the great power of God, towards per- 
fection, or, if left to the guidance of human wisdom, must 
again recede into the thick darkness, from which it has been 
in part rescued. Should, therefore, this little work contri- 
bute, in the slightest degree, to the advancement of religious 
knowledge, the author's object will be accomplished. He 
makes little pretension to originality; for, whenever he could 
express his own sentiments by introducing the words of other 
writers, he has preferred to do so; and by comparing some 
of the more striking Quaker opinions, with the great princi- 
ple of the Reformation avowed by other churches, he has 
endeavoured to show how closely religious liberty is con- 
nected with our civil rights. Had Great Britain remained 
up to this hour Roman Catholic — a fief of the see of Rome — 
what would have been her rank among the nations of Europe ? 
Would her moral and intellectual influence ever have exalted 
her to the powerful station she now fills — at once the envy 
and glory of the civilized world ? 

The facts of the narrative stand upon their own indispu- 
table authenticity. The compiler's remarks are mostly put 
interrogatively, thus inviting the reader to think and judge 
for himself, holding up to him the gospel, as the Christian 
standard for faith and doctrine, which, being the written 
word of God, offers an authority immeasurably surpassing 
all traditions and human opinions. In so doing, he most ex- 



V1U PREFACE. 

pressly states that it has been far from his intention to 
wound the feelings of any one who may differ from him in 
sentiments; for, aware in his own case, how strong are the 
influences of early prejudices, he yields the same allowance 
to others that he claims for himself; asking only a candid 
investigation of how far such prejudices are, or are not, in 
accordance with the gospel. 

Woodside, near Epping. 



CONTENTS. 



PAGB 

Introductory chapter 13 

CHAPTER I. 

1624 — 1647. Early Life — Applies to several clergymen for spirit- 
ual consolation under his religious exercises — Singularity of 
his dress — First openings of Christian truth in his mind — 
Commences his ministerial duties 39 

CHAPTER II. 

1647 — 1649. Falls into a trance — Religious exercises in the Vale 
of Bevor, and farther spiritual openings, from whence arose 
his peculiar views — Considerations upon some of these . 52 

CHAPTER III. 

1649 — 1651. Imprisonment at Nottingham — Imprisoned in the 
House of Correction at Derby on a charge of blasphemy, 
and afterwards in the felon's jail — Several of his letters while 
in confinement in Derby 67 

CHAPTER IV. 

1651. 1652. Remarkable occurrence at Lichfield— Travels into 
the East Riding of Yorkshire — Falsely accused at Gainsbo- 

ough — Travels into the West Riding of Yorkshire — Reli- 
gious impressions at Pendle Hill 82 

CHAPTER V. 

1652. Continues his travels into Westmoreland — Becomes ac- 
quainted with the family of Judge Fell of Swarthmore — Con- 
troversy with several clergymen there — His ill usage at Ul- 
verstone church in the Isle of Walney — Appears before the 
sessions at Lancaster to answer a charge of blasphemy . 95 

CHAPTER VI. 

1653. Travels in the northern counties — His prophecy respecting 
the Long Parliament — Imprisoned at Carlisle — Curious pre- 
diction about the Quakers 109 



X CONTENTS. 

CHAPTER VII. 

1654. Departure from Swarthmore — Reproves a company of ran- 
ters for swearing — Turbulent meetings near Halifax — Dispu- 
tation with the clergy at Drayton, his birth-place — Arrested 
by Colonel Hacker and sent before Cromwell — His interview 
at the palace, and liberation — His picture of a fine lady and 
fine gentleman of the Commonwealth . . . .123 

CHAPTER VIII. 

1655, 1656. Is roughly used by the students at Cambridge — The 
oath of abjuration, a cause of oppression to the Quakers — 
Travels into Cornwall with Edward Pyott — Apprehended at 
St. Ives, and sent to Launceston Castle under a military escort 
— Examination before Chief Justice Glyme— His shameful 
treatment while in confinement at Launceston . . 138 

CHAPTER IX. 

1 656 — 1658. His second interview with the Protector — Publishes 
a defence of some of his tenets — Travels into Wales and Scot- 
land — His argument against the Calvinistic doctrine of elec- 
tion and reprobation — Quakers cursed and excommunicated 
by the Scotch presbyterians — Summoned before the council 
at Edinburgh — Returns to England . . . .155 

CHAPTER X. 

1658. Accepts the challenge of a Jesuit to dispute with the Qua- 
kers — A fast proclaimed — Writes an address to parliament — 
His last interview with Cromwell . . . . • 175 

CHAPTER XL 

1659, 1660. Reproves the Cornish people for plundering of wrecks 
— Curious sermon at Bristol in support of his doctrine of per- 
fection — Apprehended at Swarthmore, and imprisoned at Lan- 
caster Castle — Released by the king's warrant — Rising of the 
fifth monarchy men, and the Quakers suspected in consequence 
thereof — They put forth a declaration of their principles . 194 

CHAPTER XII. 

1660 — 1663. Cruel persecution of the Quakers by the puritans 
at Boston in New England — Legitimacy of the Quakers 7 mar- 
riages — Addresses the bishops — Addresses the king — Impri- 
soned at Leicester — Remarkable instances of divine judgment 
upon several of their persecutors — Intolerance of the church- 
party after the Restoration 215 



CONTENTS. XI 

CHAPTER XIII. 

1663 — 1665. His second imprisonment in Lancaster Castle — His 
trials at the winter sessions and spring assizes — Retained in 
prison * 243 

CHAPTER XIV 

1665, 1666. His third trial at Lancaster before Judge Twisden— 
Premunired and sent prisoner to Scarborough Castle — Visited 
there by Lady Fairfax, Dr. Crowther, and others — Enlarged 

by an order from Charles II 252 

CHAPTER XV. 

1666 — 1671. The great fire of London — Subterfuges of the pres- 
byterians — His interview with a papist at Justice Marsh's — 
His marriage with Margaret Fell at Bristol — His wife again 
imprisoned upon her old sentence of premunire, and discharged 
by the king 285 

CHAPTER XVI. 
1671 — 1673. Sails to Barbadoes — Publishes a declaration there 
— Sails to Jamaica, and frgm thence to North America — His 
travels upon that continent— Arrives in Bristol . . 308 

CHAPTER XVII. 
1673, 1674. Reproves some of his own followers — Apprehended 
at Tredington and committed to Worcester Jail — His trial at 
the Worcester Sessions and Assizes — Sentenced to a premu- 
nire — Offered pardon by the king, but refused his liberty upon 
this condition — Is acquitted by Sir Matthew Hale . . 325 

CHAPTER XVIII. 
1675 — 1677. Publishes a declaration — Writes to the king — Re- 
tires to Swarthmore — Travels into Holland — His letter to the 
Princess Elizabeth of Herwerden in Suabia — His letter to the 
King of Poland on religious persecution .... 347 

CHAPTER XIX. 

1678 — 1685. His prosecution for the small tithe of Swarthmore 
— Fresh troubles befall the Quakers — Writes a cautionary let- 
ter to them — His second trip to Holland, and letter to the Duke 
of Holstein in defence of women's preaching — His second let- 
ter to the King of Poland 366 

CHAPTER XX. 

1685—1690. Death of Charles II.— -Petition of the Quakers to 
James II. — The king's proclamation and general liberation of 
the Quakers— Several of G. Fox's papers — Death and cha- 
racter ... 385 



&11 CONTENTS. 

SUPPLEMENTARY SUMMARY, 

PART I.— DOCTRINES. 

PAGE 

Section 1. The teachings of the Spirit of Truth • . . 409 

" 2. Of God * . 412 

" 3. Of Christ 416 

" 4. Of Worship 417 

" 5. Of the Ministry 418 

" 6. Of Baptism 419 

« 7. Of the Lord's Supper 421 

PART II.— TENETS. 

Section 1. On Religious Liberty . . . # . . 425 

" 2. On Oaths 425 

« 3. On War 428 

" 4. On the Maintenance of the Ministry • . . 429 

PART III. 

Peculiarities or Sectarian distinctions . 435 

PART IV. 

On Discipline or Church Government . . . . 439 



A POPULAR 



LIFE OF GEOUGE FOX, 



INTRODUCTORY CHAPTER. 

The imperfect reformation from popery, so happily begun 
by Edward VI., and which may date its firm establishment 
in this kingdom from the accession of Queen Elizabeth to 
the throne ; together with all the train of remarkable and 
important events which ensued upon this great change, up 
to the period when the sceptre was placed in the hands of 
William III., are so intimately connected with the rise and 
progress of dissent from the national church, that it will not 
be irrelative to our subject, to take a cursory glance at them, 
prior to entering upon the life of George Fox. 

By the vigour and policy of Queen Elizabeth's measures, 
the great cause of the Reformation was not only established 
in England, but also much promoted throughout Europe; 
although, unfortunately for this country, its progress at home 
was, at the same time, checked by her arbitrary interference 
in the settlement of the church; for, influenced in part by 
her affectionate regard to the memory of her deceased bro 
ther, and partly by her own inclinations, she determined 
that it should vary, in no material point, from those inno- 
vations introduced during his short minority; although the 
opinions and views of the reformers, respecting the gross 
errors of papacy, had made rapid progress since his death. 
The few changes introduced by her command into the Bool: 
of Common Prayer, were in fact all in favour of Romish 

2 (13; 



14 A POPULAR LIFE OF GEORGE FOX. 

practices. She revised the forty-two articles of Edward VI., 
and after bringing them as near to popery as possible, reduced 
them to thirty-nine, as they now stand; and numbers of the 
clergy were expelled by her, for refusing to conform to her 
canons. 

The Queen, inheriting a great share of her father's impe- 
rious temper, and ill brooking any control of her royal will, 
regulated all ecclesiastical matters by her assumed infalli- 
bility, particularly in the latter part of her reign.* Being 
herself inclined to the pomp and magnificence of the Romish 
ritual, and, at the same time, too regardless of the reli- 
gious sentiments, both of a large portion of her lay subjects, 
and of many of her most eminent divines; she retained 
some of the superstitious ceremonies and habiliments of that 
church, which the latter would gladly have purged out of 
the reformed establishment] had the Queen's mind been suf- 
ficiently enlightened to have permitted so desirable a change; 
and who succeeded only by the most firm remonstrances, in 
obtaining her consent to abolish the use of images and cru- 
cifixes in the service of the churchy in favour of which prac- 
tices she was herself strongly prepossessed. 

Most of the early reformers were men of unaffected piety 
and exemplary lives, and were sincere and zealous advocates 
for a more complete return to the primitive usages of the 
gospel times. Upon their recall from exile they entertained 
many scruples against the ecclesiastical canons then esta- 
blished by the Queen, and yielded at length a reluctant 
compliance to them, more for the sake of peace, than from 
any conviction of their correctness or utility. They were 
influenced also by a dread, that, if they refused to undertake 
the responsible duties of the pastoral office upon the pre- 
scribed forms, these important situations might fall into the 
hands of men of a different cast, who, being secretly inimical 
to the glorious cause, might not only retard its progress still 
farther, but also ultimately pave the way for the re-establish- 
ment of papacy, should a favourable opportunity ever occur. 

* See her speech at the close of parliament, 1584. — Hume, chap, xli. 



A POPULAR LIFE OF GEORGE FOX. 15 

In support of this opinion, we shall produce a few ex- 
tracts from the correspondence of some of these early cham- 
pions of the Reformation, recorded in Burnet's History of 
the Reformation. In the year 1559, Gaulter, a Swiss re- 
former, in writing to Dr. Masters, the Queen's physician, 
said, "He congratulates with him on the change; he wishes 
they would not hearken to those who, seeing that popery 
could not be honestly defended or entirely retained, would 
use all artifices to keep as much as they could of the outward 
face of it, that the return to it may be more easy. They 
had had experience enough in Germany of the seeming 
modesty of those counsels, which pretended to maintain an 
universal agreement." 

Bishop Jewel wrote to Peter Martyr, "that he found de- 
bates raised concerning the vestments, which he calls the 
habits of the stage, and wishes to be freed from them. He 
says, they were not wanting to so good a cause; but others 
seemed to love those things, hoping to strike the eyes of the 
people with those ridiculous trifles. He calls them the relics 
of the Amorites. He complains of a feebleness in their 
councils. Some, he says, were so set upon the habits, as if 
the Christian religion consisted in garments. He says, they 
(the reformers) were not called to the consultations about 
the scenical apparel. He could set no value upon these 
fopperies." Upon another occasion, he wrote to the same 
person, "that the doctrine was purely preached, but too much 
folly concerning ceremonies and masks remained. The cru- 
cifix was still in the Queen's chapel. He disliked the 
worldly policy that appeared in this." 

Again, in the following year, 1560, he informed his cor- 
respondent, "that he heard they resolved to set up crucifixes 
again in the churches where they had been pulled down: if 
they did, he would no longer be a bishop." 

In the same year, Sandys, Bishop of Worcester, com- 
plained in a letter, that "he found his bishopric more of a 
ourden than of an honour. The doctrine of the sacrament 
was pure; but there was a question about images. The 
Queen thought it not contrary to the word of God, and it 



16 A POPULAR LIFE OF GEORGE FOX. 

seemed convenient to keep the crucifix in her chapel. They 
saw that superstitious people worshipped this idol. He had 
spoken freely to the Queen about it, and she had threatened 
to deprive him. But since then she was more softened, and 
the images were removed. The popish vestments were yet 
used, but he hoped that would not be so, much longer; and 
he adds, that it was the pretence of unity and conformity 
that gave occasion to the greatest divisions. 

Thus it was owing to the positive refusal of these men to 
comply with the Queen's desire, that the church was rescued 
from the pollutions and superstitions of crucifixes and images. 

By the same historian, we are again informed that Samp- 
son, Dean of Christ Church, and Humphreys, Professor of 
Divinity at Magdalen College, strongly opposed the Queen's 
orders respecting the vestments of the clergy, and several 
other points, which they considered to savour too much of 
popery. These men "desired a free synod to settle the 
matter, where things should not be carried according to the 
minds of one or two persons; for they who condemned the 
popish pride, could not support a like tyranny in a free 
church." 

Also, that Bullinger and Gaulter, eminent reformers of 
Zurich, wrote to the Earl of Bedford, informing him, "that 
when they first heard of the contention about vestments, they 
freely gave their opinions that the clergy ought not to de- 
sert their stations for things of so little importance, and leave 
them to be filled perhaps by wolves and deceivers. But 
they heard now, that not only the vestments are complained 
of, but many other things that plainly savour of popery." 
Such as, the use of figured music and organs, the forms of 
sponsors, and the use of the cross in baptism, kneeling at 
sacrament, baptizing of infants, bowing at the name of Jesus, 
&c. &c. It was a sensible grief to them, to see the Church 
of England, scarcely got out of the hands of their bloody 
enemies, now like to be pulled down by their own intestine 
broils. So, having a confidence in his affection to the gospel, 
they pray him to intercede with the Queen, and the nobility 
in the parliament, that was soon to meet, for their brethren 



A POPULAR LIFE OF GEORGE FOX. 



17 



'who were suffering, and who deserved great regard for the 
sincere zeal they had shown for religion, since the only thing 
that they w T ere solicitous about was, that religion should be 
purged from the dregs of popery. They beg him to employ 
his interest, that the Reformation so happily begun, to the 
admiration of the world, may not be defiled with any of the 
remnants of popery; but that he should press the Queen and 
nobility to go on and complete what they had so gloriously 
begun." 

In 1654 was passed the "Act of Conformity," which has 
been well styled the bane of Christianity, and which was a 
great cause of producing all the succeeding religious troubles; 
and upon which Burnet observes, "that this matter being 
settled, there followed a great diversity of practice: many 
conforming themselves to the law in all points, while others 
refused to wear the surplice, or square caps and hoods. This 
made two parties in the church. Many forsook their churches 
on both sides: some because those habits were used, and 
some because they were not used. The Queen wrote to the 
Archbishop of Canterbury, (Parker,) reflecting, not without 
some acrimony, on these diversities, as if they were the effect 
of remissness in him, or the other bishops; requiring him, 
with the other bishops, commissioned by her for causes 
ecclesiastical, to reform and repress all such diversities, both 
in clergy and people." 

It is intended to show from these extracts, that the early 
fathers of the Reformation cherished an idea of a church 
approaching much nearer the primitive times of the first 
century, than it was convenient to the policy of Elizabeth 
to admit; — and that although the Reformation was ostensibly 
established by her authority, it was to a certain extent nipped, 
as it were, in the bud, by the almost papal power with which 
she exercised her prerogative of supremacy in church affairs, 
and that owing to her interference the church was left en- 
cumbered with superstitious and ceremonial observances, at 
variance with its own professions, with the feelings of many 
religious people, and with the sentiments of her own leading 
reformed clergy, whose views of the Reformation were be- 



18 A POPULAR LIFE OF GEORGE FOX. 

yond the scope of those of a great bulk of the people, still 
retaining many prejudices in favour of their old popish prac- 
tices. Had these offending matters been left to the settlement 
of a free synod of such divines, the offices of the church 
would, in all probability, have come down to us divested of 
many of the popish superstitions, to which a party of the 
modern prelacy cling with so much zeal: and it is a subject 
of regret, that such a course was not adopted by the Queen; 
for had the pure sentiments of these men been carried out 
by an equally pure practice in the church service, those vio- 
lent religious dissensions might never have been called into 
existence, which ended at last in embroiling the whole nation 
in the political and polemical controversies, that, for a time, 
subverted the constitution itself. And, farther, we see, that 
the reluctant compliance of these divines with the prescribed 
rules and orders of the Queen was yielded for the sake of 
present peace, based upon the hope, that a more perfect refor- 
mation would ensue; and also upon a fear, lest the great and 
good cause should suffer through an obstinate refusal, on their 
part, to conform to these seemingly indifferent matters. Let 
us then hope, that the present religious movement may, in 
the end, advance that more perfect reformation which our 
early reformers so ardently desired; and that the only means 
employed to effect this great object, may be a sincere desire 
on the part of all denominations of Christians, to establish 
truth itself, rather than their own prejudiced views of it. 

It is but justice to state, that the Queen's power was also 
equally employed to check all popish encroachments, on their 
first appearance. And if the Catholics escaped persecution, (a 
fact highly creditable to the reformed divines, and one of the 
strongest proofs of the sincerity of their Christian principles,) 
*hey were at any rate forbidden, under penalties, to propa- 
gate their doctrines, and were obliged to conform in public 
to the established ritual, in common with all other subjects. 

It is also clearly evident that, upon her accession, the bias 
of the great bulk of the nation was in favour of the change; 
for the eyes of all men had been effectually opened to the 
iniquity of the intolerant Catholic church, by the cruel per- 



a POPULAR LIFE OF GEORGE FOX. 



10 



secutions of the preceding reign. Out of nine thousand four 
hundred beneficed clergy, only one hundred and seventy-two 
retained their allegiance to the Papal chair, and refused to 
conform to the new doctrines, preferring the resignation of 
their benefices to the renunciation of the Pope's supremacy 
Of these, fourteen were bishops, twelve arch-deacons, fifteen 
heads of colleges, and the rest, canons and parochial clergy;* 
and it is remarkable, that the most unbending among them, 
were those men who had apostatized from the cause of the 
Reformation in the former reign of Mary. 

It is by no means impossible that, in so sudden a change, 
many of the conforming priests were actuated in some mea- 
sure by interested motives, and were secretly attached to the 
old church; yet their general acquiescence in the popular 
feeling, proves that its influence was far too predominating 
to have been prudently withstood. 

As before stated, the Queen's extreme jealousy to maintain 
her absolute authority, over all ecclesiastical matters, laid the 
foundation of those disturbances, that broke out and unsettled 
the kingdom in the reign of Charles I. 

The historical facts of this period, prove how ineffectual 
all state interferences are in restraining the free operations 
of mind, which can never be made to submit to religious 
forms, ceremonies, or creeds, at variance with its convictions, 
however strongly they may be enforced by law; more espe- 
cially in a religion, the essence and spirit of which, is a 
worship of the heart in spirit and in truth; because the sal- 
vation it holds out cannot be purchased by the observance 
of any outw r ard ceremony, but only through the merits of 
our Saviour, by yielding a faithful obedience, inwardly, to 
the divine law of the gospel, the light of Christ in the heart. 
For this is a divine and invincible principle which goes on 
expanding its blessings, and will go on, requiring no aid or 
protection from state authority and earthly governments. 

In 1593, the Commons, at the Queen's instigation, passed 
a law against recusants, by which it was enacted, that penal- 



Bumet's Reformation. 



20 



A POPULAR LIFE OF GEORGE FOX. 



ties, increasing from imprisonment up to capital punishment 
should be enforced against all parties, puritans as well as 
papists, above the age of sixteen years, who should refuse to 
conform to the established usages of the church. 

Henry Barrow and John Greenwood, two zealous Brown- 
ists, but devout and sincere men, were among those who 
suffered the extreme penalty of the law under this perse- 
cuting act, and chose to forfeit their lives, rather than deny 
what they held to be the truth. It appears, however, that 
the Queen had some misgivings of conscience concerning 
their untimely doom, and inquiring, some time afterwards, 
of Dr. Reynolds, what his opinion was of those men, he en- 
deavoured to divert the subject, saying, "That it would not 
avail any thing to show his judgment concerning them, see- 
ing they were put to death. " But Elizabeth pressing him 
further, he admitted, "that he was persuaded if they had 
lived, they would have been two as worthy instruments for 
the church of God, as had been raised up in that age." At 
which account the Queen sighed, but made no reply. The 
Earl of Cumberland also, who was present at their execution, 
had informed her, "that they made a godly end, and had 
prayed for her Majesty and the state/'* 

The puritanical sentiments were at this time so generally 
diffused, notwithstanding all the measures taken to suppress 
them, that a book containing articles of dissent from the 
established canons, had been secretly subscribed by more than 
five hundred clergymen,! a proof that the opinions of this 
party, which formed the basis of all the future dissents from 
the national church, existed to a great extent among both 
laity and clergy. These sentiments spread rapidly in the 
succeeding reigns, till in the time of Charles I., the greater 
part of the kingdom became so tinctured with them, as to 
give rise to many different sects of dissenters, all of whom 
united in denying the divine right of bishops. At first, the 
Puritans struggled with the bishops only for the purpose 



* Sewell's History of Friends, vol. i. p. 9. 

i Hume's History of England, (note K. to Chap, xli.) 



A POPULAR LIFE OF GEORGE FOX. 2i 

of religious liberty, but as soon as they assumed the form of 
a separate church as Presbyterians, they contended for eccle- 
siastical power. At the same time, the Republicans and 
Independents strove for political liberty; and all the three 
parties concurred to overthrow the absolute power of the 
church and crown, and to obtain their common end — liberty 
— an object no sooner gained by them, than it was perverted 
into a tyranny more insupportable than that which it had 
replaced, since it was the tyranny of a religious party spirit.* 

The early Christian church appears, from historical re- 
cord, to have retained its apostolic and simple purity during 
the period of the first three centuries; but in the fourth 
century schisms made their appearance, and it began to de- 
generate. After its adoption by Constantine the Great as 
the state religion of the empire, its accession to power and 
riches was so rapid, that it soon became an object of worldly 
interest; which every succeeding reign tended to increase, 
by loading it with temporalities, dignities, and ecclesiastical 
power; till in the plenitude of Papal dominion, its apostacy 
assumed that heterogeneous commixture, in which the pure 
precepts of the gospel were obscured in Jewish rites and 
Pagan superstitions. 

Thus, we are forcibly reminded of the polytheism and 
household divinities of the Pagan world, by the numerous 
shrines of the different virgins and saints, called into being 
during the dark ages that succeeded the overthrow of the 
empire, and which a designing and crafty priesthood fostered 
by every artifice it could invent to bewilder the human 
mind, and restrain it under a slavish subjection to their own 
wills. Again, in the gloomy churches and theatrical effect 
of their blazing altars, we recall the mysterious cells of the 
heathen temples. 

In the altar, the daily mass, the incense, and the rites of 
the priests, we find something approaching to the priesthood 
and daily sacrifice under the Levitical Law: and in the bap- 
tism of infants, (a popish invention) a substitute for circum- 

* See "History of Civilization," by M. Guizot, Lecture xiii. 



22 A POPULAR LIFE OF GEORGE FOX. 

cision. And thus the pure precepts of the gospel and the 
simple practices of the early church were corrupted by imi- 
tations of Jewish rites, and obscured by heathen supersti- 
tions. 

From the slavish influence of this dark system of priest- 
craft, and of these "cunningly devised fables/ 3 the glorious 
light of the Reformation, rescued a great portion of the 
human race; yet did not so entirely dispel those mists, in 
which the superstitions and errors of popery had long en- 
veloped the understandings of men, but that there still re- 
mained a great darkness upon spiritual matters. But as the 
holy writings became better known, (being now accessible 
to all by their translation into the vulgar tongue,) so also, 
all men became more or less inquisitive upon these most 
important subjects, and began to feel dissatisfied with their 
former system of worship; anxious for the confirmation of 
their future hopes, now made clearer to their understandings 
by a more intimate acquaintance with the Scriptures, which 
exposed the gross delusions, and unmasked the hypocritical 
practices of their old teachers. 

Such, moreover, was the power of long-continued habit 
trained to place important considerations upon external forms 
and ceremonies, that no one reformer, prior to George Fox, 
had altogether rejected ceremonies in the performance of 
public worship, or the observance of any religious rite upon 
admittance into a community of membership. But he, re- 
garding worship alone in the light of a spiritual act, between 
the heart of man and his Maker, instituted a worship of silent 
waiting, and more particularly called upon his followers to 
rely upon that measure of divine light or grace, which it 
has pleased God to place in the hearts of all men for their 
edification, guidance, and right understanding of his revealed 
law, provided they are willing to submit to its silent teach- 
ings. He considered that it is only by the free operation 
of this divine principle, that the heart becomes sanctified, 
and that, by it alone, men can become spiritually baptized 
into the church of Christ, or can become spiritual partakers 
gf the body and blood of our Saviour. Which inward and 



A POPULAR LIFE OF GEORGE FOX. 23 

spiritual participation, is the only true essential of those 
ceremonies, as practised by most of the Christian churches. 
Neither had any one, before this, called the attention of 
mankind so particularly to the marked distinction between 
the old law of Moses and the new law of the Gospel, point- 
ing out, that the former with its ceremonies and ordinances, 
was expressly given to the Jews and to them only: and as 
St. Paul says, is to be looked upon by us as a schoolmaster, 
to prepare us for the better and more spiritual dispensation 
which ended the old law,* and in whose glad tidings the 
whole Gentile world are made participators, as w r ell as the 
Jews. Nor had any one before endeavoured to establish a 
system of public w r orship of a nature so entirely spiritual, 
allowing of no prescribed act, either of prayer or exhortation. 
His object was to lead people back to the primitive sim- 
plicity and purity of the gospel precepts, to which the 
superstitious ceremonies of the Romish church were so gla- 
ringly opposed; to call them off from all dependence upon 
outward ceremonies, to that inward and spiritual religion by 
which alone they can know Christ to be their God, and their 
Saviour; and to convince them, that the mere knowledge 
and belief of what Christ had done and suffered for them, 
when personally upon earth, was not of itself sufficient to 
obtain this, without a further knowledge, through the Holy 
Spirit, of his righteous government in their hearts. 

A modern American historian says, "The rise of the peo- 
ple called Quakers, is one of the most remarkable events in 
the history of man. 'It marks the moment when intellectual 
freedom was claimed unconditionally by the people as an 
inalienable birthright."f "It was the consequence of the 
moral warfare against corruption; the aspiration of the hu- 
man mind, after a perfect emancipation from the long reign 
of bigotry and superstition. J Thus did the mind of George 
Fox arrive at the conclusion, that Truth is to be sought by 



* Galatians, iii. 24, 25. 

t Bancroft's "History of the United States," vol. ri. p. 337. 

t Ibid. vol. i p. 451 



24 A POPULAR LIFE OF GEORGE FOX. 

listening to the voice of God in the soul.* This principle 
contained a moral revolution. It established absolute free- 
dom of mind, treading idolatry under foot, and entered the 
strongest protest against the forms of a hierarchy. It was 
the principle for which Socrates died, and Plato suffered; and 
now that Fox went forth to proclaim it among the people, 
he was every where resisted with vehemence; and priests 
and professors, magistrates and people, ' swelled against him 
like the raging waves of the sea.'"f 

These new doctrines being incomprehensible to the bulk of 
the people and to many of their spiritual pastors, who at this 
time were still in a state of great mental darkness, was one 
reason of the ill-will and malevolence with which they were 
received by those who hated any doctrine, however true, 
that interfered with their own selfish views. 

The same author again says, "George Fox proclaimed an 
insurrection against every form of authority over conscience; 
he resisted every attempt at the slavish subjection of the 
understanding."^ " But he circumscribed this freedom by 
obedience to Truth. To the Quakers Christianity is free- 
dom.^ 

After the restoration of Charles II., so general was the 
flood of riotous dissipation spread over the land, that Bishop 
Burnet complains of the unworthy lives of so many of the 
clergy; and states that in Scotland, more particularly, their 
conduct was so flagrantly bad, that they were even despised 
by the drunken and licentious troopers, who, under their 
orders, spread rapine and distress throughout the western 
provinces of that country. One of their commanders, Sir 
John Turner, "confessed it often went against the grain with 
him to serve such a debauched and worthless company as 
the clergy generally were."^[ "And Dalziels, (another of 
them, who in a drunken fit had hanged a man for refusing 
to disclose the place of his father's concealment,) as well as 



* Bancroft's History of the United States, vol. ii. p. 333. 
t Ibid. vol. ii. p. 335. § Ibid. vol. ii. p. 342. 

X Ibid, vol. ii. p. 339. U Burnet's Own Times, Anno 1665 



A POPULAR LIFE OF GEORGE FOX. 25 

his officers, were so disgusted with the clergy, on account of 
their excesses and want of compassion, that they spread all 
manner of evil reports of them."* 

The most notorious character among this class of Scotch 
churchmen was Sharpe, Archbishop of St. Andrew's, a rene- 
gade presbyterian, and a man of dissimulation, treachery, 
and intrigue, without one redeeming good quality. He had 
been one of the principal leaders among the Presbyterians, 
and was delegated by them to Breda, to make terms with 
Charles II., prior to his embarkation for England; to whom 
he basely sold his party, and obtained as the price of his 
treachery the Archiepiscopal chair of St. Andrew's; and, as 
might be expected, proved a disgrace to the church, and a 
dishonour to Christianity. He was murdered by John Bur- 
ley of Balfour, and a party of misled fanatics, May 3rd, 
1674. As much as every one must deplore the tragical ter- 
mination of his career, as well as the lawless violence which 
hurried him into eternity, and which, although cloaked under 
the mistaken name of religious zeal, was in fact an ebullition 
of those bad feelings, which it is one of the chief objects of 
true religion to correct and subdue; still, we can hardly re- 
gard this sad event in any other light than as an awful visi- 
tation of retributive justice from the Great Disposer of all 
things. . 

Burnet, speaking of the affairs of Scotland at this period, 
says, "I observed the deportment of our Scotch Bishops was 
in all points so different to what became their function, that 
I had more than ordinary zeal kindled within me upon it. 
They were not only furious against all that stood out against 
them, but were very remiss in all the parts of their dut} T . 
Some did not live within their diocese; and those who did, 
seemed to take no care of them. They showed no zeal 
against vice; the most eminently wicked in the country 
were their particular confidants; they took no pains to keep 
their clergy strictly to rules, and to their duty; on the con- 
trary, there was a levity and carnal way of living about 

* Burnet's Own Times, Anno \GG7. 



28 A POPULAR LIFE OF GEORGE FOX. 

them, that very much scandalized me."* There were, how- 
ever, some bright exceptions to this general bad conduct, 
and their number was dignified by a few men eminent for 
their great piety and Christian virtue. Such were Robert 
Leighton, at that time Bishop of Dunblane, and afterwards 
raised to the Archbishopric of Glasgow; Nairn and Chatteris, 
ministers; each of whom not only possessed a deep sense of 
their important duties, but were regulated in all their actions 
by the Christian virtues of humility, meekness, love, and cha- 
rity. Burnet testifies of the latter person, "that he often la- 
mented that in disputes about the government of the church, 
much pains were taken to seek out all those passages that 
showed their own opinions; but that due care was not taken 
to set out the notions that they had of the sacred function, 
of the preparation of the mind, and inward vocations, with 
which men ought to come to holy orders, or of the strictness 
of life, the deadness to the world, the heavenly temper, and 
the constant application to the doing of good that becomes 
them."t v 

By the same writer we are informed that the aspect of 
ecclesiastical affairs in England was not much better, and 
that the church was there regarded too much in the light of 
a state engine, wielded by most of her leading men, for the 
furtherance of party interests or political purposes. Also, 
that the church leases, during the Commonwealth, had mostly 
fallen in, and the fines raised upon their renewal, amounted 
to one million and a half sterling; which had been shame- 
fully misapplied. "What the bishops did with these great 
fines was a pattern to all the lower dignitaries, who ge- 
nerally took more care of themselves than the church." 
"With this great accession of wealth, there broke in upon 
the church a great deal of luxury and high living on pre- 
tences of hospitality; while others made purchases and left 
great estates, most of which we have seen melt away. And 
with this overset of wealth and pomp, that came on men in 
the decline of their parts and age, they, who were now grovv- 



* Burnet's Own Times. f Ibid. 



A POPULAR LIFE OF GEORGE FOX. 27 

ing into old age, became lazy and negligent in all the true 
concerns of the church; they left preaching and writing to 
others, while they gave themselves up to ease and sloth. 
In all of which sad representation, some few exceptions are 
to be made; but so few, that if a new set of men had not 
appeared of another stamp, the church had quite lost her 
esteem over the nation."* 

These men were Cudworth, Wilkins, Tillotson, Stilling- 
fleet, Tenison, and others, who by their combined endeavours, 
introduced an improved style of preaching; for the sermons 
of this period were so encumbered with subtilties of school 
divinity, and dry discussions of verbal criticisms, that they 
were but little adapted for the edification of their hearers in 
spiritual matters, or in the practical duties of a Christian. 
These men, advocating the broad principle of toleration, 
were stigmatized by the intolerant party as latitudinarians. 

Charles II., although he led a vicious course of life him- 
self, was not blind to the greediness and unchristian deport- 
ment of many of the clergy. At a council board in 1667, 
he said, "the clergy were chiefly to blame for these disorders 
(alluding to some complaints then before the board,) for if 
they had lived well, and gone about their parishes, and taken 
pains to convince the nonconformists, the nation might have 
been by that time well settled. But they thought of nothing 
but to get good benefices, and to keep a good table." j- 

The same author, in his advice to the clergy, has the fol- 
lowing excellent remarks: "Let them live and labour well, 
and they will feel that so much authority will follow this 
line of conduct as they will know how to manage well. 
When I say, live well, I mean, not only to live without 
scandal, which I have found the greatest part of them to do, 
but to lead exemplary lives; to be eminent in humility, 
meekness, sobriety, contempt of the world, an unfeigned 
love of the brethren; abstracted from the vain conversation 
of the world; retired, and at home/' &c. 

To the bishops, he writes, "If they abandon themselves 

* Burnet's Own Times, Anno 1661. | Ibid. Anno 1667. 



A POPULAR LIFE OF GEORGE FOX. 

to sloth and idleness; if they neglect their proper function 
and follow a secular, a vain, a covetous, or a luxurious course 
of life; if they, not content with educating their children 
well, and with such competency as may set them afloat in the 
world, think of building up their own houses, and raising up 
great estates, they will put the world upon many unacceptable 
inquiries: Wherefore is this waste made? Why are these 
revenues continued to men who make such an ill use of 
I them? And why is an order kept up, that does the church so 
little good, and gives it so much scandal? The violence of 
Archbishop Laud, and his promoting arbitrary power ruined 
both himself and the church. A return of like practices 
will bring with it like dreadful consequences. The labour 
and learning, the moderation and good lives of the bishops 
of the age, have changed the nation much with relation to 
them, and have possessed them with general esteem; some 
fiery spirits only excepted, who hate and revile them for 
what is their true glory. I hope another age may carry this 
yet much farther, that so they may be universally looked 
on as the true and tender-hearted fathers of the church."* 

Religious conformity was another of the erroneous ideas 
of these times, it was a relict of the old popish leaven, which 
the mind was not then prepared to shake off. It is not a 
uniformity in practices and outward observances that can 
constitute the one Catholic church, but the inward and spi- 
ritual acquiescence to the gospel doctrines. Acts of confor- 
mity, and all similar unjust laws, may punish the bodies and 
.aste the estates of men, but can never convince their minds. 
"Man revolts against the oppressions of superstition, the 
exactions of ecclesiastical tyranny, but never against religion 
itself. Religious conformity, enforced by penalties, is an 
oppression of conscience and bigotry, striving to control the 
mind by the terrors of the law instead of convincing argu- 
ments, commits the same error."f 

Another modern writer justly observes, that, "Truth is as 
the light of the sun. Light descends from heaven one, and 

* Bumefs Reformation. t Bancroft's History of America, vol. i. 447. 



A POPULAR LIFE OF GEORGE FOX. 29 

always the same; and yet it sheds different colours on the 
earth, according to the bodies on which it falls. In like 
manner, slightly differing formulas may sometimes express 
the same Christian idea, beheld under different points of 
view."* 

This measure, founded upon narrow policy, originated as 
we have shown with Elizabeth; and its evil tendency was 
protested against by the heads of her reformed church, who 
foretold that it would prove the bane of religion, which it 
certainly became in the three succeeding reigns; and as an 
ingenious writer observes, showed itself as the "Moloch of 
Christendom, to which many of her choicest sons have been 
wantonly sacrificed."! Each separate church, in its turn, 
became a persecuting one, and as it obtained the power, as- 
sumed also a spiritual authority over conscience, and would 
tolerate no system or tenets but its own. 

The erroneous policy of this measure was displayed in 
another evil effect; for the imperious temper of Elizabeth, 
refusing any concession to the reformed divines upon those 
matters which they deemed objectionable, (the settlement of 
which, w r e have already stated, they requested she would refer 
to a synod, and not unalterably decide these questions upon 
political motives,) not only drove out of the pale of the church 
many sincere and truly pious men, who might have become, 
but for these obnoxious points, some of its most eminent 
ministers and its greatest ornaments; but also opened the 
door for the admission into its sacred offices, of others less 
scrupulous in their principles, and more lax in their morals. 

This inBux of unsuitable characters, in a short time wrought 
so great a degeneracy in the clerical character, that in the 
reign of Charles I., many of the clergy were men addicted 
to sensuality, and unfitted, either by example or precept, to 
be preachers of repentance unto righteousness. The Sunday 
was then openly profaned, and the people encouraged, even 
from the pulpit, in the indulgence on that day of all sorts of 



* D'Aubigne's Reformation, vol. iii. book xi. ch. i. p. 333. Whittaker's edition, 
t Evan's Memoir of Fox. Introduction, p. xiv. 

3* 



30 A POFULAR LIFE OF GEORGE FOX. 

festivity and pastimes, which mostly ended in drunken ex- 
cesses, and often in scenes of abandoned profligacy.* The 
abolition of these irregularities, so much desired by all serious 
people, was vehemently opposed by Archbishop Laud, who, 
by his violent and impolitic measures, greatly hastened the 
overthrow of the church, and paved the way for the advance 
of the Presbyterians. 

The church, under his violent measures, assumed political 
power, and pretended to divine right. He restored the pomp 
of the Catholic worship, changed the communion tables into 
altars, and consecrated them with great parade. "Laud was 
fond of prescribing minutely the details of new ceremonies — 
sometimes borrowed from Rome, sometimes the product of 
his own imagination, at once ostentatious and austere. He 
altered the interior arrangement of the churches, the forms 
cf worship, imperiously prescribed practices, till then, un- 
known, even altered the liturgy which parliaments had sanc- 
tioned; and all these changes had, if not the aim, at all events 
the result of rendering the Anglican church more and more 
like that of Rome."f The same writer tells us, "the bishops 
were not satisfied with permitting profane pastimes on the 
sabbath: they recommended — nay, almost commanded them, 
lest the people should acquire a taste for more holy plea- 
sures.'^ 

Bishop Burnet, w r hen at Geneva, "employed all the elo- 
quence he was master of, and all the credit he had acquired 
with their leading men, to obtain an alteration in their prac- 
tice of requiring subscription to their 'articles' from all who 
were admitted into orders. He represented to them the 
folly and ill consequence of such subscriptions; whereby the 
worthiest men were frequently reduced to the necessity of 
quitting their native country, and seeking a subsistence else- 
where; whilst others of less virtue were induced to submit, 
and comply against their conscience, and even begin their 
ministry with mental equivocations." He farther adds, 



* Neal, vol. ii. p. 212. Rushworth, vol. i. book ii. p. 191. 

* Guizot's History of the English Revolution, book ii. p. 53. f Ibid. 50. 



A POPULAR LIFE OF GEORGE FOX. 31 

"The requiring subscription to the thirty-nine articles of our 
church is a great imposition. The greater part subscribe 
without ever examining them; and others do it because they 
must do it, though they can hardly satisfy their conscience 
about some things in them." The very circumstance of these 
articles admitting of a mental doubt, is a proof that they are 
not all fundamentally scriptural, because no sincere Christian, 
however scrupulous, would hesitate to subscribe to any scrip- 
tural precept or injunction. 

Creeds, rites, ceremonies, and external observances have 
hitherto been the instruments employed by priestcraft, to 
enslave the free powers of the mind, and subjugate it to its 
own designing purposes. We see the same weapons wielded 
by a modern party in our church, and for the same end — the 
re-establishment of priestcraft, and the revivals of the mum- 
meries and superstitions of Rome. The Christian requires 
no creed beyond the New Testament. "The gospel is the 
power of God unto salvation to every one that believeth."* 
This was the great rule of the Reformation, and by its light 
and power alone were the errors of Rome overthrown, and 
held up to desecration. Its plain truths contain every thing 
necessary for his information. All articles of belief, there- 
fore, ought to be essentially scriptural, and as far as can be 
done, should be confined even to the words of Scripture; 
for we have no other visible test of faith and doctrine. 
"How is it possible," said the early French reformers, "to 
distinguish between what is human in traditions from what 
is of God, except by the Scriptures of God? The dogmas 
of the fathers, or the decretals of the popes, cannot be the 
rule of our faith. They show us what were the opinions of 
those ancient teachers; but the Word alone teaches us what 
is the mind of God. Every thing must be submitted to the 
Scriptures."f Luther declared, that the great object of his 
writings was to "lead souls to the Bible, after coming to 
which, they may forsake my writings one and all." "Great 

* Romans i. 16. 

\ D'Aubigne's Reformation, vol. iii. book sii. chap. xii. p. 402. 



32 A POPULAR LIFE OF GEORGE FOX. 

God!" he exclaims, "had we but the knowledge of Scrip- 
ture, what need would there be for my books?"* 

Reason will examine the pretensions of all human compo- 
sition, however high its authority. God has endowed man 
with intelligence, has transmitted to him his revealed will 
in the holy writings, and has superadded his divine grace, 
for his spiritual guidance in the right understanding of them. 
Every article of belief, therefore, which accords not with 
Scripture in its plainest sense, and with right reason, is re- 
pugnant to conviction. The celebrated M. Guizot, in his 
History of Civilization, says, "A conviction does not pene- 
trate the human intellect, unless the intellect be itself acces- 
sory to its admission; it must be made acceptable to reason. 
There is always, under whatever form it may be veiled, an 
action of individual reason upon the ideas which are pre- 
tended to be imposed upon it. It is true, nevertheless, that 
reason may be perverted; it may to a certain extent nullify 
or emasculate itself; it may be induced to make a bad use 
of its faculties, or not to make such use of them as it has a 
right to do."f "The pretension of forcing to believe, if we 
can put these two words together, or of physically punishing 
belief, as the persecution of heresy, is a contempt for the 
legitimate liberty of the human thought."t 

After the abdication of James II., and the final discomfi- 
ture of all popish machinations, we find dissensions springing 
up among the Episcopalians themselves, who were divided 
into two parties: the one composed of moderate and good 
men, who rejoiced in the toleration now afforded to all dis- 
senters, and in their emancipation from all ecclesiastical 
persecutions. These men would have hailed with joy any 
concessions that could have been made of those ceremonies 
upon indifferent matters, that might have induced the great 
body of the dissenters to unite themselves under her com- 
munion. This party, although much the smallest, included 
nearly all the bishops, and all the most exemplary and most 



* D'Aubigne's Reformation, vol. ii. book vi. chap. ix. p. 173. 
t History of Civilization, by M. Guizot. Lecture v. 



A POPULAR LIFE OF GEORGE FOX. 33 

pious among the inferior clergy. The other party consisted 
of wolent men, who abhorred toleration, affected jacobitism, 
leaned towards popish ceremonies, and were disposed to 
drive all religious differences to extremes. Burnet says of 
them, "They showed great resentments against the dissen- 
ters, and were enemies to toleration, and seemed resolved 
never to consent to any alteration in their favour. The bulk 
of the clergy ran this way, so the moderate party was out- 
numbered. Profane minds had too great advantages from this, 
in reflecting severely upon a body of men that took oaths, 
and performed public devotions, when the rest of their lives 
was too public and too visible a contradiction of such oaths 
and prayers."* 

This disunion in the church continued to widen annually, 
till in the year 1702, in the reign of Queen Anne, the parties 
were distinguished by the names of High-church and Low- 
church. All those who treated the dissenters with Christian 
charity, who resided constantly at their cures and laboured 
diligently in them, and who expressed a zeal for the revolu- 
tion of 1688, were represented as ill-affected towards the 
church, as favourers of presbytery, and were stigmatized as 
Low-churchmen. 

In the following year, 1703, the High-church party again 
attempted to bring in a fresh act against conventicles; which, 
although it was rejected in the Upper House, showed the 
temper of the party, and how greatly deficient they were in 
true Christian feeling. The same author informs us, that 
at the close of the session of parliament in 1704, "The 
Queen, as she thanked them for the supplies, again recom- 
mended union and moderation to them. These words which 
had hitherto carried so good a sound, that all sides pretended 
to them, were now become so odious to violent men, that 
even in sermons, (chiefly at Oxford,) they were arraigned as 
importing somewhat that was unkind to the church, and fa- 
voured dissenters." "It hath ever been the game of the 
church," says Selden, "when the King would let the church 

* Burnet's Own Times, Anno 1689. 



34 A POPULAR LIFE OF GEORGE FOX. 

have no power, to cry down the King, and cry up the church ; 
but when the church can make use of the King's power, 
then to bring all under the King's prerogative." 

From Burnet we find that "the Convocation of 1704, 
drew up a representation of some abuses in the ecclesiastical 
discipline, and in the Consistorial Courts; but took care to 
mention none of those greater ones, of which many, among 
themselves, were eminently guilty; such as pluralities, non- 
residence, the neglect of cures; and the irregularities in the 
lives of the clergy, which were too visible." 

These opinions are confirmed by Lord Shaftesbury, who, 
about this period, addressing a young clerical student, says, 
"You have lately received orders from the good bishop, my 
Lord of Salisbury; who, as he has done more than any man 
living for the good and honour of the church of England 
and the reformed religion, so he now suffers more than any 
man from the tongues and slander of those ungrateful church- 
7nen; who may call themselves by that single term of dis- 
tinction, having no claim to that of Christianity or protestant, 
since they have thrown off all the temper of the former, and 
all concern or interest with the latter." And again, "You 
have been brought into the world, and come into orders, in 
the worst times for insolence, riot, pride, and presumption of 
clergymen that I ever knew, or have read of, though I have 
searched far into the characters of High-churchmen fr«m 
the first centuries."* 

The object of these extracts is, to show that the reforma- 
tion of our national church was not considered, by many of 
her worthy divines and other writers upon this subject, to 
be perfect; but only as a stepping-stone to farther improve- 
ments: that they deplored the great stress laid upon a con- 
formity in unimportant matters, by the impolicy of which 
measure they saw that numbers of worthy people were ex- 
cluded from her community: and that one of the principal 
causes of the great spread and influence of dissension and 
separation in this country, arose from the bigotry, intolerance, 

* Elegant Extracts, vol. ii. Epistles. 



A POPULAR LIFE OF GEORGE FOX. 35 

apd want of religious zeal in the bulk of the clergy; and that 
had different men and wiser measures fallen to the lot of the 
earliest periods of the Reformation, the church might, in all 
probability, have gathered under her wings the majority of 
those who now follow a separate communion. 

The very existence of such divisions as High and Low 
church, Evangelicals, Latitudinarians, Puseyites, and other 
such invidious distinctions among her clergy, prove, as much 
as any thing can do, the futility of any pretension to perfec- 
tion or infallibility, and the necessity for a still farther re- 
formation, which sooner or later will come, as religious 
knowledge becomes more generally diffused among the peo- 
ple. Should these unhappy differences of opinion still in- 
crease and spread, the result may be a separation, wherein 
one party will carry forward the Reformation some steps in 
advance, while the other, stickling too much about forms and 
observances, "about trifles and toys — nosegays, courtesies, 
and candlesticks,"* will relapse into farther superstitions. 

"If convocation w T ere to be restored to the actual existence 
of its theoretic powers, we should inevitably have a constant 
agitation in the church — a never-intermitting fever of feud 
and faction, more intense, more uncontrollable, and more 
passionate than that which parliamentary elections and de- 
bates create in the political world; and a development, we 
fear, of individual vanity, paradox, and ambition, which could 
not fail to multiply sects, schisms, and contentions, and, 
within no long period, to scatter the church and religion 
itself, to the winds — not of heaven !"f If this statement 
be true, it certainly substantiates our argument, and proves 
that something must be very wrong somewhere, when the 
clergy of the Established Church could not be called in con- 
vocation without such results. 

Burnet concludes his History of the Reformation w r ith 
this remark: — "There was one thing yet wanting to com- 
plete the reformation of the church, which was the restoring 



* Quarterly Review, May, 1845, Art viii. p. 275. 
t Ibid. Art. viii. p. 241. 



3G A POPULAR LIFE OF GEORGE FOX. 

a primitive discipline against scandalous persons, the estab- 
lishing the government of the church in ecclesiastical hands, 
and the taking it out of lay hands, who have so long pro- 
faned it: and have exposed the authority of the church and 
the censures of it, chiefly excommunication, to the contempt 
of the nation; by which the reverence due to holy things is 
in so great a measure lost, and the most dreadful of all cen- 
sures is now become the most scorned and despised." When 
no consideration of dread or shame is attached to this censure, 
it clearly shows the discipline of the church to be either im- 
perfect or mal-administered; and that the visitations of its 
pains and penalties, have not been dealt out equally and 
impartially upon the heads of all offenders, both lay and 
clerical, to the exception of no grade. Had a contrary prac- 
tice prevailed, its censures would have been attended with 
a certain wholesome degradation of character, beneficial to 
the church. 

The greatest, noblest boon of the Reformation, is that she 
came to us with the Book of Truth wide open in her hand, 
inviting all to read and judge for themselves; "Come ye, 
buy, and eat; yea, come, buy wine and milk without money, 
and without price. Incline your ear, and come to me: hear, 
and your soul shall live:" — Isa. lv. 1 — 3. For by the simple 
precepts of this sacred volume, the plainest understanding 
of a willing and humble believer, may, by God's grace, be 
sufficiently instructed in his Christian duties. And let us 
hope that the day is not far off, when all Christians will lay 
aside learned traditions and polemical disputes, and consent 
to make this Book the only test of their faith and practice; 
for ever discarding all authorities drawn from popish councils 
and popish error. 

Numerous as are the different sects diffused throughout 
this realm, the Episcopal Church must be considered as the 
national religion; and in the religious movement of the day, 
it is to be wished that we may see her foremost in the pro- 
motion of pure religion; and that her innovations may bo 
to "purge herself" of the relicts of popish error, and thus 
advance the Reformation, rather than by a revival of obsolete 



A POPULAR LIFE OF GEORGE FOX. 37 

practices to alarm her children by the dread of a relapse into 
superstitions and priestcraft, from which the Reformation, as 
it now stands, has in a great measure rescued them. Her 
establishment is also so intimately connected with our con- 
stitution and laws, that every well-wisher to his country will 
rejoice to see her, when the change comes, more firmly es- 
tablished in the good will and veneration of the people. 

At the period when George Fox first entered upon his 
mission as a preacher of righteousness and repentance, (1643) 
the Reformation had so recently taken place, and the advan- 
tages of the plainest education were so sparingly diffused 
among the people, that great numbers still existed who were 
in a state of woful ignorance upon religious duties and obli- 
gations, numbers also existed who were neither attached to 
the communion of the Established Church, nor to that of any 
of the different sects, that a way was thus opened for a "cor- 
dial reception" of his doctrines. 

In George Fox we have a striking illustration of his own 
tenet, that a learned education was not, of itself, either ne- 
cessary or sufficient to make men ministers of the gospel ; 
for, unaided by any advantages of this sort, his reading was 
confined almost exclusively to the sacred volume, studying 
it with a fervent desire to be guided by the same Spirit that 
gave it forth, to the comprehension of its meaning; and not 
daring to draw any conclusions founded on his own judg- 
ment, he waited with deep humility and earnest prayer for 
what he considered to be the openings of divine grace in 
his heart, respecting the duties it inculcates. 

And thus, we shall see, that his mind arrived by degrees 
at the conclusions which formed the basis of his future doc- 
trines; and of the peculiar tenets which distinguish the 
Quakers so much from all other bodies of professing Chris- 
tians. And although many of his views were only a revival 
of the doctrine and practice of the early Christian church 
before the corruption of the apostacy ; yet, as far as regarded 
the then state of religious knowledge, they may be consi- 
dered original, from having proceeded from intuitive impres- 
sions of his own mind, resulting from prayer and meditation- 
4 



38 A POPULAR LIFE OF GEORGE FOX. 

He exhibits, in his own example, that the attainment of 
sincere and spiritual piety, is far more profitable than the 
learning and knowledge required to maintain the contro- 
verted points of religious practices; and proves, in his own 
case, that the study of the holy writings, assisted by divine 
grace, is of itself sufficient to produce newness of the heart, 
without any reliance upon the observances of outward forms 
and ceremonies. And since nothing short of this divine 
grace can effect in us a saving regeneration, its inward gui- 
dance therefore is the most important principle of the gospel 
dispensation, and is the surest rule for our faith and practice, 
since it cannot lead into error; and furthermore, is that for 
which all Christians ought most zealously and watchfully to 
strive after.* 



* A few years prior to George Fox, similar opinions upon religious freedom 
had been promulgated in New England, North America, by Roger Williams, who, 
in 1630, announced to the world, the doctrine of the "Sanctity of Conscience." 
"That the civil magistrate should restrain crime, but never control opinion, should 
punish guilt, but never violate the freedom of the soul." — "That the doctrine of 
persecution for the cause of conscience is most evidently and lamentably contrary 
to the doctrine of Christ Jesus.' , — " That to compel men to unite with those of a 
different creed, he regarded as an open violation of their natural rights." — "That 
the power of the civil magistrate extends only to the bodies, and goods, and out- 
ward estates of men." — "He denied the right of a compulsory imposition of an 
oath." For which opinions, he was cited before the general court at Boston and 
banished the colony. He afterwards founded the free colony of Rhode Island, of 
which Providence was the capital. "He would permit persecution of no opinion, 
of no religion, leaving heresies unharmed by law, and orthodoxy unprotected by 
the terrors of penal statutes." — Bancrofts United States, vol. i. p. 367 — 376. 



A POPULAR LIFE OF GEORGE FOX. 



CHAPTER I. 

1G24 — 1647. Early life— Applies to several clergymen for spiritual 
consolation under his religious exercises — Singularity of his dress — 
First opening of Christian truth in his mind — Commences his mi- 
nisterial duties. 



"Remember now thy Creator in the days of thy youth; while the evil days 
come not, nor the years draw nigh, when thou shalt say, I have no pleasure in 
them."— Eccl. xii. 1. 

"For as the sufferings of Christ abound in us; so our consolation also aboundeth 
by Christ."— 2 Cor. i. 5. 

"But the anointing which ye have received of him abideth in you, and ye need 
not that any man teach you: but as the same anointing teacheth you of all things, 
and is truth, and is no lie: and even as it hath taught you, ye shall abide in him." 
1 John ii. 27. 

The religious denomination of Christians, commonly called 
Quakers, or as they designate themselves, "The Society 
of Friends," had its beginning with George Fox, the sub- 
ject of these memoirs. With him originated their religious 
doctrines, their peculiar tenets, and the by-laws for the go- 
vernment of their Society, and for the discipline of their 
church; the fundamental principles of which Society, he 
lived to see established nearly upon the same basis as that 
upon which it now exists. 

From the time of their first rise, in the latter end of the 
reign of Charles I., to the accession of William III., (with a 
few exceptions of royal protection from Charles II.,) we shall 
find them to have been held up as fair objects for the cruel 
shafts of persecution, by all denominations of Christians. 
And after the full restoration of Episcopacy, under Charles 
II., they were, in common with other dissenters, deprived 
of their civil and national rights, by a series of the most un- 
christian and persecuting edicts; and were not only denied 
the protection of the law, but that law was frequently per- 
verted in order to work their destruction. 



40 A POPULAR LIFE OF GEORGE FOX. 

It is true, that although these persecuting enactments of 
the church party were framed against all non-conformists, 
and were at first levelled chiefly against the Presbyterians 
and Independents; yet, in the end, they fell more severely 
upon the Quakers, because the latter, on account of their 
many marked peculiarities, stood forth conspicuous, by boldly 
and firmly acting up to their religious tenets, and by faith- 
fully maintaining their principles, without compromising 
them on the smallest point. In these severe trials, we shall 
find them trusting alone in God for support and redress, and 
submitting with Christian resignation to persecutions which 
they believed themselves called upon to bear for some wise 
end. For during the unrelenting sway of the High Church 
polity, all other sects had been driven into obscurity, or had, 
by mean subterfuges, attempted to cover their religious meet- 
ings, by pretexts of hospitality or conviviality. Assertions 
which the facts of our history fully corroborate. 

With the Prince of Orange came in religious toleration, 
and the strong prejudices against this religious body began 
gradually to give way; the legislature showing a disposition, 
in several instances, to alter some of the existing laws in 
order to meet their scrupulous feelings; which disposition 
has increasingly gained ground with the nation, till at the 
present time, no law affecting any of their scruples would 
be passed without containing an exempting clause in their 
favour. This shows how unjust and ill-formed were the pre- 
judices formerly entertained against them; since the expe- 
rience of nearly two centuries has confirmed their character, 
as a highly respectable, moral, and peaceable people. 

George Fox, the founder of this religious Society, begins 
the journal of his life with these expressive words: "That 
all may know the dealings of the Lord with me, and the 
various exercises, trials, and troubles, through which he led 
me, in order to prepare and fit me for the work unto which 
he had appointed me, and may thereby be drawn to admire 
and glorify his infinite wisdom and goodness; 1 think fit 
before I proceed to set forth my public travels in the service 
of Truth, briefly to mention how it was with me in my 



A POPULAR LIFE OF GEORGE FOX. 41 

youth, and how the work of the Lord was begun, and gra- 
dually carried on in me, even from my childhood." 

He then commences his narration, from which we learn 
that he was born at Drayton in the Clay, now called Fenny- 
Dray ton, in Leicestershire, in the month of July, 1624. His 
parents, Christopher and Mary Fox, were respectable trades- 
people of that town, his father following the occupation 
of a weaver, a man of such integrity and virtue, that his 
neighbours called him for distinction, "Righteous Christie." 
George, the subject of the following pages, reaped conside- 
rable benefit from the advantages of a guarded and religious 
education, and from the watchful anxiety of a mother emi- 
nent for her piety, some of whose ancestors had been num- 
bered among the early martyrs. He was trained up by his 
parents in the regular attendance upon the religious duties of 
the church of England, of which they were members. His 
childhood was remarkable for a sweetness of disposition, an 
unusual gravity of deportment, and a serious turn of mind; 
his observations and inquiries were "beyond his years," and 
were mostly directed to religious subjects. These points of 
character, in which he differed so much from the generality 
of children of his own tender age, did not escape the notice 
of an affectionate mother, who regarded this uncommon se- 
dateness, and the turn it gave to all his actions, as the fore- 
runner of his future serious life. He thus continued until his 
eleventh year, receiving the plain education suitable to his pa- 
rents' circumstances, and which never extended beyond the 
rudiments of reading and writing in his own language. At 
this time his chief pleasure was derived from the perusal of 
the holy writings, in which occupation his time was almost 
exclusively employed, the diligent study of their divine truths 
appearing to him, even at this early age, the most important 
of all considerations, while the earnest propagation of his 
own peculiar views of the precepts they enforce, formed the 
absorbing occupation of his after life. He thus became 
deeply impressed with religious considerations, and endea- 
voured to lead a pure and righteous life, and to be faithful 

in all things, "inwardly towards God, and outwardly towards 

4* 



43 A POPULAR LIFE OF GEORGE FOX. 

men." Growing up in the constant practice of virtue and 
piety, some of his relations advised that he should be edu- 
cated for the church; but, whether from any objections to 
this proposal on his own part or not, the plan was ultimately 
abandoned, and he was placed with a shoemaker, who was 
also a dealer in sheep and wool. His serious manners and 
religious impressions, however, unfitted him for trading pur- 
suits, and the short time he remained in this employment, 
he was chiefly engaged in the attendance of his master's 
sheep, an occupation well suited to his quiet and contempla- 
tive habits, and in which he soon became so skilful, and 
acquitted himself with such diligence and veracity, that he 
became a general favourite with all his master's connexions; 
and the constant use of the word "verily," in his dealings, 
caused those who knew him to say, "if George says verily, 
there is no moving him." William Penn observes, "that 
his thus being a shepherd, was a just emblem of his after 
ministry and service in the Christian church." An obser- 
vation justified by the sequel of his life, although the cir- 
cumstance in itself had nothing to do with the formation ot 
his character. 

Possessing some little property sufficient for the supply 
of his moderate wants, he entirely relinquished the pursuit 
of trade, that he might unreservedly give himself up to his 
religious impressions; and as he advanced in years, he be- 
came more serious and thoughtful. Instead of joining the 
feastings and merrymakings at Christmas, and on other simi- 
lar occasions, he used to search out and visit those who were 
in distress, administering to their necessities as far as his 
slender means would allow, and from being a general fa- 
vourite on account of his benevolent disposition, he was 
often invited to the weddings of his neighbours, and although 
he always declined their marks of attention, he never failed 
to call upon the newly married people a short time after- 
wards: if the parties were in easy circumstances, he gave 
them his good advice and good wishes, to which he usually 
added some useful present when they were poor. He was 
never seen to mingle in childish or youthful sports, and his 



A POPULAR LIFE OF GEORGE FOX. 43 

tender mind was often grieved when he witnessed the light 
and rude deportment of irreligious people, and the inconsis- 
tent carriage of those who were professors, calling forth this 
reflection, "if ever I come to be a man, surely I shall not do 
so, nor be so wanton." 

At this period of his life, he frequently visited the clergy 
man of his native place, Nathaniel Stevens, proposing ques- 
tions and discussing religious subjects with him. This per- 
son having asked him, " Why Christ cried out upon the 
cross, 'My God, my God, why hast thou forsaken me?'" 
and also, "why he said, 'If it be possible, let this cup pass 
from me; yet not my will, but thine be done;' " replied, "At 
that time the sins of all mankind were upon Christ, and their 
iniquities and transgressions with which he was wounded, and 
which he was to bear and be an offering for, as he was man ; 
but that he died not, as he was God. And so in that he 
died for all men, and tasted death for every man, he was an 
offering for the sins of the whole world." Stevens was 
greatly pleased with this reply, and confessed that it was a 
full and good answer, and such as he had never heard before. 
It shows G. Fox's early perception and deep sense of this 
fundamental principle of Christianity — the sacrifice of Christ 
as the only propitiation, the only atonement for the sins of 
mankind. At this time, Stevens thought very highly of G. 
Fox, considering him to be an extraordinary gifted young 
man; but disagreeing with him soon after upon some^)f his 
opinions, he gave out that he was mad, and from that time 
became, and ever continued his inveterate enemy. 

When about the age of twenty, being one night engaged 
in prayer and meditation, it seemed to him that his suppli- 
cations were answered by these words, "Thou seest how 
* young people go together into vanity, and old people into 
the earth; therefore thou must forsake all, both young and 
old, and be as a stranger to them." This he considered to 
be a divine injunction; and it made so powerful an impres- 
sion on his mind, that he resolved to break off all familiar 
intercourse and conversation with both young and old, and 
even to leave his relations, and lead a solitary life. For this 



44 A POPULAR LIFE OF GEORGE FOX. 

purpose, he left his native place in September, 1643, and 
resided for some time at Lutterworth, afterwards at Newport- 
Pagnel, Northampton, and Barnet, at all of which places he 
remained for some months, returning home to his friends in 
the month of June of the following year, 1644. 

During this voluntary banishment from society, his time 
was spent in fasting, prayer, and a diligent perusal of the 
scriptures. At Barnet, he frequently shut himself up in his 
chamber for days together, and at other times he strolled 
about in the solitary chase, waiting upon the Lord in medi- 
tation and prayer, and at times suffering greatly from "strong 
temptations almost to despair/' When in this state of men- 
tal trial and anguish, he says, "It was opened to his under- 
standing how it was fnat Christ had been tempted," yet 
when he contemplated his own condition, he was filled with 
astonishment, and exclaimed, "Was I ever so before?" He 
remained for a considerable time under the influence of these 
depressing feelings, fluctuating between doubt and despair, 
and at times almost driven to the perpetration of sin; but, 
"God who knew the integrity of his heart, both supported 
and preserved him." His serious deportment, at various 
times, attracted the notice of different religious professors 
and teachers, who sought his acquaintance; but he perceiving 
that they neither acted, nor lived up to the principles they 
professed and taught, soon grew afraid of them and shunned 
their company. He applied, however, to several of the sur- 
rounding clergy for spiritual consolation under his afflictions, 
but without any success; for these men being incompetent 
to judge of his state of mind, could afford no relief to his 
sorrows. 

Some of these interviews were of a droll character, and 
show the low state of religious experience amongst those, 
whose profession it was to enlighten others. At Mansetta, 
in Worcestershire, he made application to an elderly clergy- 
man of "some repute," to whom he unburdened his troubles: 
communicating to him his temptations and feelings of despair, 
and hoping to gain some sure and solid grounds of comfort. 
But alas! the only advice he got from him was to take to- 



A POPULAR LIFE OF GEORGE FOX. 45 

bacco and sing psalms. G. Fox replied, that he was no lover 
of tobacco, and as for psalms, he was in no condition to sing. 
The priest then desired him to come again another day, and 
he would inform him of many things. But upon this second 
application, he received him uncourteously, and set the "milk 
lasses and other domestics" to jeer him. He then applied 
to another clergyman at Tamworth, but with no better suc- 
cess. 

Hearing afterwards of Dr. Cradock of Coventry, he was 
induced to seek his assistance. He requested him to explain 
the origin of temptations and despair, and how troubles came 
to be wrought in man. The doctor, instead of answering 
these queries, put one to him, and asked him, "Who were 
Christ's father and mother ?" G. Fox replied, "Mary was 
his mother, and that he was supposed to be the son of Joseph, 
but he was the Son of God." This interview took place in 
the doctor's garden ; and as they walked to and fro, G. Fox 
chanced to set his foot upon one of the flower borders, which 
accident so put out the doctor, that losing all temper, he ab- 
ruptly broke off the discourse, and G. Fox left him much 
distressed that a professor of Christian meekness should lose 
his temper for so trifling a matter; and also, that he could 
find no one to speak comfort to the afflicted state of his mind. 

Not dismayed by these three failures, he once more ap- 
plied to a clergyman of the name of Machan, a man also of 
high reputation, but who proved no more skilful than the 
others; for he so mistook his case, as to recommend physic 
and bleeding for the cure of a "mind diseased," and that, at 
a time when his bodily frame was so wasted and exhausted 
by continual grief and fastings, that upon trial, no blood 
could be obtained either from his head or arms. "So great 
now," he says, "were his sorrows and mental depressions, 
that he often wished he had never been born to behold the 
vanity and wickedness of men; or that he had been born 
blind, so that he might never have seen it; and deaf, that he 
might never have heard vain or wicked words, or the Lord's 
name blasphemed." 

At this wandering and uncertain period of his life, he 



46 A POPULAR LIFE OF GEORGE FOX, 

adopted a striking peculiarity of dress, which he continued 
to wear for some years afterwards; and it is as well to state, 
that the leathern garments, which gave him so singular an 
appearance, were chosen by him solely for their simplicity 
and durability ; and although they often subjected their wearer 
to the ridicule and abuse of the ill-bred, yet he had no motive 
beyond the above mentioned for affecting such a garb. 

His unsettled habits and dejected turn of mind, were 
sources of much uneasiness to his parents and friends, who, 
from the best motives, urged him at this time either to marry, 
or to enter himself in the parliamentary forces, or to follow 
some other active pursuit Being averse to all these propo- 
sals, he again quitted his native place and resumed his un- 
settled life; shunning all .intercourse with the neighbour- 
hood where he resided, and changing his abode as soon as he 
became an object of attention. 

In the year 1646, as he was travelling towards Coventry, 
the following considerations arose in his mind, "how it was 
said that all Christians are believers, both protestants and 
papists," and it was opened to his understanding, "that if all 
were believers, they were all born of God, and had all passed 
from death to life, and that none were true believers but 
these; also, that the mere profession of their faith did not 
make them so in reality." This impression convinced his 
mind of the insufficiency of all outward professions and ob- 
servances; and that nothing less than a regeneration begun 
and carried on in the heart, was sufficient to make a true be- 
liever. Hence, originated the rejection of all outward reli- 
gious ceremonies from the order of public worship which he 
instituted. At another time, while meditating in the fields 
one Sunday morning, it was clearly "opened" to him, "that 
to be trained up in the Universities, and to be instructed in 
languages, and the liberal arts and sciences, was not sufficient 
of itself to make any one a minister of the gospel;" the no- 
velty of this position was then a source of astonishment to 
him, because, in common with other people, he had always 
believed that such a training was an essential preparation for 
this holy office. But he now saw, "that the w T isdom of this 



A POPULAR LIFE OF GEORGE FOX. 47 

world is foolishness with God/' For it is written, "he 
taketh the wise in their own craftiness:'' 1 Cor. iii. 19. And, 
that all the learning of the schools could not bestow the gift 
of the Holy Ghost, without which he saw that no man could 
be truly called to the preaching of the gospel. Hence arose 
the fundamental principle of the Quaker ministry. About 
this time it was also manifested to him, that God who created 
the world, does not dwell in temples made w y ith hands. This 
principle also at first startled him, because both priests and 
people called their churches, "dreadful places," "holy ground 
and temples of God:" "yet," he says, "it was immediately 
shown to me, that the Most High dwelleth not in temples 
made with hands;" Acts vii. 48, but, that He dwelleth in 
the hearts of his obedient people." From this he perceived 
that the Church of Christ was a living Church, and therefore 
ne would never after apply this name to a building, but al- 
ways called the churches steeple-houses; a term generally 
used by the early Quakers. He now relinquished his regular 
attendance at his parish-church, believing that something 
more was required of him, and that he should be more pro- 
fited by a secret waiting upon God, "who seeth in secret;" 
for this purpose he retired into orchards or fields, taking 
with him his bible, and thus seeking to be edified in solitude. 
This fresh instance of his singularity, again gave uneasiness 
to his friends; but in reply to their remonstrances, he said, 
"Did not John the apostle say to the believers, that they 
needed no man to teach them, but as the anointing teacheth 
them." Although they assented to the truth of this, they 
were grieved because he separated himself from their way 
of worship; for he now saw that to be a true believer was 
another thing, than what they looked upon it to be. From 
this time he withdrew himself from fellowship with any of 
the existing Christian churches, becoming a stranger to all, 
and "relying wholly upon the Lord Jesus Christ." 

In the course of his various perambulations, he fell in with 
a set of people who maintained the odd notion, "that women 
have no souls." These he reproved by showing that the 
scriptures every where refute such opinions, instancing the 



48 A POPULAR LIFE OF GEORGE FOX. 

song of the blessed virgin, which says, "My soul doth mag- 
nify the Lord, and my spirit hath rejoiced in God my Sa- 
viour." Upon another occasion, meeting with a people who 
professed a superstitious reliance upon dreams, he told them, 
that unless they could distinguish between the different kinds 
of dreams, their observations would only amount to confu- 
sion : "for a multiplicity of business sometimes caused dreams, 
and there were also whisperings of Satan as well as speakings 
of God to man in dreams." These being a people more in 
want of clear discernment, than of good- will, were convinced 
by his reasons, relinquished their imaginations, and shortly 
afterwards united with him in profession. 

He passed the early part of the year 1647 in a similar 
manner to the preceding one, wandering about through va- 
rious counties, a stranger upon earth: secluding himself in 
solitary places, fasting often, and often sitting in hollow trees 
with his bible until night came; and not unfrequently passing 
whole nights mournfully in these retired places. Although 
his dejection of spirit was at times very great, he was not 
without intervals of comfort and hope, sometimes experi- 
encing such heavenly joy, that admiring the great love and 
mercy of God, he would break forth with these words of the 
Psalmist, "Thou, Lord, makest a fruitful field a barren wil- 
derness, and a barren wilderness a fruitful field." 

As before stated, he had not hitherto been able to find any 
preacher capable of speaking to his particular condition, or 
of affording any comfort to him in his distressed frame of 
mind; and now both from his own experience of their inca- 
pacity, and from his newly formed opinion upon the essential 
qualification for this office, having lost all hope of relief from 
this quarter, he relates, that he heard a voice distinctly per- 
ceptible to his inward man, which spoke to him, and said, 
"There is one, even Christ Jesus, that can speak to thy con- 
dition." Whereupon, he says, "his heart leaped for joy," 
and he now perceived why he should not rely upon man for 
aid, "because his whole trust ought to be in the Lord alone, 
who is alone able to save, and to whom belongs all glory for 
evermore." He further adds, "for all men are concluded 



A POPULAR LIFE OF GEORGE FOX. 49 

under sin, and shut up in unbelief, as I had been, that Jesus 
Christ might have the pre-eminence, who enlightens, and 
gives grace, faith, and power. Thus, when God doth work, 
who shall let it? This I know experimentally. My de- 
sires after the Lord, and zeal in the pure knowledge of God 
and of Christ alone, grew stronger; without the help of any 
man, book, or writing. For though I read the scriptures 
and spake of Christ and God, yet I knew them not but by 
revelation, as He who hath the key did open, and as the 
Father of life drew me to his Son by his Spirit. Then the 
Lord gently led me along, and let me see his love, which 
was endless and eternal, surpassing all knowledge that men 
have in the natural state, or can obtain by history or books." 
Notwithstanding the edification and inward support of 
such experiences as the above, his mental distresses once 
more overwhelmed him almost to despair, under the impres- 
sion that he had sinned against the Holy Ghost. "One day," 
he says, "when I had been walking solitarily abroad, and 
was come home, I was taken up in the love of God, so that 
I could not but admire the greatness of his love, and while 
I was in that condition, it was opened unto me by the Eter- 
nal Light and Power, and I therein clearly saw that all was 
done, and is to be done, in and by Christ; and how he con- 
quers and destroys this tempter, the devil, and all his works, 
and is above him; and that all these troubles and temptations 
were good for me for the trial of my faith, which Christ had 
given me. The Lord opened me that I saw through all these 
troubles and temptations. My living faith was raised, that 
I saw all was done by Christ the Life, and my belief was in 
Him," He now endeavoured to keep fellowship with Christ 
only; for in his greatest temptations, when he almost de- 
spaired, it was shown him, "that Christ had been tempted 
by the same devil, and that He had overcome him, and 
bruised his head, and that, therefore, through the power, light, 
grace, and Spirit of God, he himself might also overcome." ' 
Thus, "he found the Lord to assist him in his deepest sor- 
rows, and that his grace was all-sufficient." And whatever 
lingering desires after the assistance of men yet remained, 



50 A POPULAR LIFE OF GEORGE FOX. 

still his chief reliance "was upon God, the Creator of all, 
and his Son Jesus Christ; because nothing could give him 
any comfort but the Lord by his power." 

In this improved frame of mind, his understanding came 
to be more and more opened respecting divine subjects, so 
that "he saw how death in Adam had passed upon all men; 
but that by Christ, who tasted death for all men, a deliver- 
ance from it, and an entrance into God's kingdom might be 
obtained." This belief and hope was to him now, "as an 
anchor in all the tempests of his troubles." He also perceived 
"that the appearance of Christ in the heart was as a refiner's 
fire, and as fuller's soap; and that a spiritual discerning was 
given him, by which he saw what it was that veiled his 
mind, and what it was that did open it: and, that that which 
could not abide in patience, and could not give up to the will 
of God, nor yield up itself to die upon the cross, he found 
to be of the flesh." "On the other hand," he says, "he per- 
ceived it was the groans of the spirit which opened his un- 
derstanding, and that in this spirit there must be a waiting 
upon God to obtain redemption." 

It was some time in this year that he first went forth, as a 
preacher of repentance and good works, to the world. Some 
meetings were held at Dunkenfield and Manchester, besides 
at several places, both in Derbyshire and Nottinghamshire. 
In this early stage of his career as a preacher, his addresses 
were short, and delivered in a few but powerful words, car- 
rying conviction into the hearts of his hearers. Numbers 
were soon convinced by the force of his address and the 
energy of his manner, and meetings, consisting of those who 
fully united with his religious views, began to be established 
at different places. The new association called themselves 
by the simple appellation of "Friends;" a name importing 
both Christian and brotherly love. 

A woman, named Elizabeth Hooton, appears to have been 
one of his first open converts, and she was the first female 
preacher of the new sect, and began her ministry in 1651, a 
few years after her conversion. 

Some time during this unsettled period of his life, a con- 



A POPULAR LIFE OF GEORGE FOX. 51 

flict of mind occurred to him one morning, while sitting by 
the fire-side in a public room. His faith was beset by a 
temptation that suggested to him, "that all things came by 
nature/' and his mind remained for a time depressed and 
clouded under this impression. But continuing to sit quite 
still, "a living hope at length arose in him, and also a voice, 
that said, < there is a living God, who made all things.' Im- 
mediately 'the cloud and temptation vanished/ so that in 
spirit he praised the Lord with gladness of heart; and the 
people in the room were unconscious of what had been pass- 
ing in his mind." Soon after this occurrence, he met with 
a people that held the pernicious doctrine, "that there was 
no God, but that all things came by nature." And he then 
saw that it was good for him to have been tried under such 
a cloud; for it enabled him to confute their errors, and to 
reclaim some of them. 



A POPULAR LIFE OF GEORGE FOX. 



CHAPTER II. 

1647—1649. Falls into a trance— Religious exercises in the Vale of 
Bevor, and farther spiritual openings from whence arose his peculiar 
views — Considerations upon some of these. 



"And it shall come to pass in the last days, saith God, I will pour out my Spirit 
upon all flesh: and your sons and your daughters shall prophesy, and your young 
men shall see visions, and your old men shall dream dreams."— Acts ii. 17. 

"Blessed are the pure in heart; for they shall see God."— Matt. v. 8. 

The singularity of the character of Fox, and the novelty 
of many of his doctrines having now spread far about, and 
having attracted the attention of great numbers, often led 
him into religious discussions with teachers and ^.professors 
of all denominations. And as he was accounted "a young 
man cf a discerning spirit," he was heard with much atten- 
tion by many, who afterwards still more spread his fame. 
Some of these professors, however, were greatly enraged 
as soon as they perceived that many of their followers were 
led over to his principles; they more particularly attacked 
his doctrine of perfection, in which he maintained that the 
redeeming power of Christ is over all sin, and enables us, by 
faith in him, to overcome it and to be freed from its yoke, 
the sense of which freedom and perfection in the heart, is 
unto us a witness of redemption. This doctrine they could 
not endure, nor would they admit that a holy and sinless 
life was attainable in this world; and, on the contrary, they 
taught in their discourses that it was useless for men to 
strive after it. 

It was about this period of his life that he laid, in a kind 
of trance, for the space of fourteen days; and many who 
came to see him during that time, "wondered" to see his 
countenance so much changed ; for he not only had the appear- 
ance of a dead man, but seemed to them to be really dead. 
His journal gives us no particulars of this uncommon attack, 



A POPULAR LIFE OF GEORGE FOX. 53 

and although the account does not positively call it a trance, 
still, from the following passages, it seems to infer as much. 
After his recovery, he says, his mind was greatly relieved 
of its load of sorrows, "so that he could have wept night 
and day with tears of joy, in brokenness of heart" 

The exercise of his mind during this interval of bodily 
inanition, he describes as follows: "I saw into that which 
was without end, and things which cannot be uttered; and 
of the greatness, and infiniteness, and love of God, which can- 
not be expressed by words, for I had been brought through the 
very ocean of darkness and death, and through and over the 
power of Satan; by the eternal, glorious power of Christ: 
even through all that darkness was I brought which covered 
all the world, and which chained down all and shut up all in 
death. And the same eternal power of God, which brought 
me through those things, was that which afterwards shook 
nations, priests, professors, and people. Then could I say, 
I had been in spiritual Babylon, Sodom, Egypt, and the 
grave; but by the eternal powder of God, I was come out of it, 
and was brought over it, and the power of it, into the power 
of Christ. And I saw the harvest white, and the seed of 
God lying thick in the ground as ever wheat did, that was 
sown outwardly, and none to gather it: and for that I 
mourned with tears." 

1648. — We are now come to the most important passage 
of his life, for taking up his abode for some weeks, in- this 
year, in the vale of Bevor in Nottinghamshire, (where he 
had already found many people in unity with his own sen- 
timents,) his mind was brought into deep religious exercise. 
Here, at the time of his retirement in the fields and solitary 
haunts, for the purpose of religious contemplation and wor- 
ship, the mission which he was sent forth to preach to all 
men, was inwardly and clearly revealed to him; and feeling 
himself to be especially called to this labour, from hence- 
forth he devoted his whole life to the fulfilment of a duty 
that he regarded in the light of a divine command; sending 
him forth into the world, that appeared to his mind "like a 
briery, thorny wilderness." 



54 A TOPULAR LIFE OF GEORGE FOX. 

The propagation of the peculiar views of the gospel pre- 
cepts as unfolded to him by this mission, formed the sole 
absorbing object of his future life; we shall therefore give 
his own account of it at large. 

"It was opened to me," he begins, "how people read the 
Scriptures without a right sense of them, and without duly 
applying them to their own states. For when they read, 
that death reigned from Adam to Moses; that the law and 
the prophets were until John ; and that the least in the king- 
dom is greater than John; they read these things outwardly, 
and apply them to others, (and the things are true of others) 
but they did not turn inwards to find the truth of these 
things in themselves. — I saw plainly that none could read 
Moses aright without Moses's spirit, by which he saw how- 
man was in the image of God in paradise, how he fell, how 
death came over him, and how all men have been under this 
death. I saw that none could read John's words aright, and 
with a true understanding of them, but in and with the same 
Divine Spirit by which John spake them, and by his burn- 
ing shining light which is sent from God. For by that Spirit 
their crooked nature might be made straight, their rough 
nature smooth, and the extortioner and violent doer in them 
might be cast out; and those that had beeti hypocrites, might 
come to bring forth fruits meet for repentance, and their 
mountain of sin and earthliness might be laid low, and their 
valley exalted in them, and that there might be a way pre- 
pared for the Lord in them; then the least in the kingdom 
is greater than John. I saw they could not know the spiritual 
meaning* of Moses, the prophets, and John's words, unless 
they had the Spirit and light of Jesus; nor could they know 
the words of Christ and the apostles without his Spirit to 
guide them. 

"Moreover, the Lord let me see, when I was brought up 
into his image in righteousness and holiness, and into the 
paradise of God, the state how Adam was made a living soul; 
and also the stature of Christ, the mystery, that had been 
hid from ages and generations, which things are hard to be 
uttered, and cannot be borne by many. 



A POPULAR LIFE OF GEORGE FOX. 55 

For all the sects of Christendom, with whom I discoursed 
i found none that could bear to be told, that they should 
come to Adam's perfection, into that image of God, that 
righteousness and holiness that Adam was in before he fell. 
Therefore, how should they be able to bear being told, that 
any should grow up to the measure of the stature of the 
fulness of Christ, when they cannot bear to hear that any 
shall come, whilst upon earth, into the same power and spirit 
that the prophets and apostles were in? Though it be a 
certain truth, that none can understand these writings aright, 
without the aid of the same Spirit by which they were writ- 
ten. 

"The Lord God opened to me by his invisible power, how 
'every man was enlightened by the divine light of Christ' 
I saw it shine through all, and that they who believed in it 
came out of condemnation to the light of life, and became 
the children of it; but they that hated it and did not believe 
in it, were condemned by it, though they made profession 
of Christ." "This I saw in the pure openings of the light, 
without the help of any man; neither did I then know where 
to find it in the Scriptures, though afterwards searching the 
Scriptures, I found it. For I saw in the Light and Spirit, 
which was before the Scriptures were given forth, and which 
led the holy men of God to give them forth; that all must 
come to that Spirit if they would know God, or Christ, or 
the Scriptures aright, which Spirit they that gave them forth 
were led and taught by. 

"I was sent to turn people from darkness to the light, that 
they might receive Christ Jesus; for to as many as should 
receive Him in his light, I saw He w T ould give power to be- 
come the sons of God, which I had obtained by receiving 
Christ. I was to direct people to the Spirit that gave forth 
the Scriptures, by which they might t>e led unto all truth, 
and up to Christ and God, as those had been who gave them 
forth. I was to turn them to the grace of God, and to the 
truth in the heart, which came by Jesus; that by this grace 
they might be taught what would bring them salvation, that 
their hearts might be established by it, their words might 



56 A I>OPULAR LIFE OF GEORGE FOX. 

be seasoned, and all might come to know their salvation 
nigh. I saw Christ died for all men, was a propitiation for 
all, and enlightened all men and women by his divine and 
saving light, and that none could be true believers, but those 
that believed therein. I saw that the grace of God, which 
brings salvation, had appeared to all men, and that the mani- 
festation of the Spirit of God was given to every man, to 
profit withal. These things I did not see by the help of 
man, nor by the letter, though they were written in the let- 
ter; but I saw them in the light of the Lord Jesus Christ, 
and by his immediate Spirit and power, as did the holy men 
of God, by whom the Scriptures were written. Yet I had 
no slight esteem of the holy Scriptures, they were very pre- 
cious to me, for I was in that Spirit by which they had been 
given forth, and what the Lord opened in me, I afterwards 
found was agreeable to them. I could speak much of those 
things, and many volumes might be written, but all would 
prove too short to set forth the infinite love, wisdom, and 
power of God, in preparing, fitting, and furnishing me for 
the service he had appointed me to; letting me see the depths 
of Satan on one hand, and opening to me, on the other hand, 
the divine mysteries of his own everlasting kingdom. 

"When the Lord God and his Son Jesus Christ sent me 
forth into the world, to preach his everlasting gospel and 
kingdom, I was glad that I was commanded to turn people 
to that inward light, spirit, and grace by which all might 
know their salvation and their way to God; even that divine 
Spirit, which would lead them into all truth, and which I 
infallibly knew would never deceive any." 

From these impressions originated one of the most stri- 
king features of the Quaker tenets — That the Christian re- 
ligion is wholly and solely a spiritual religion — an affair 
between the soul of man and his Maker, who has declared 
that He will -not be mocked by forms and ceremonies, but 
will be worshipped "in spirit and in truth," and thus they 
abolished all ceremonies, and nearly all forms from their 
system of worship, and made it to consist simply of an 
humble and patient waiting in silence, for the assistance and 



A POPULAR LIFE OF GEORGE FOX. 57 

guidance of God's Holy Spirit in their hearts; even their 
preachers never presuming to break in upon this solemn 
silence, unless they feel empowered by that Spirit to address 
the congregation. George Fox further tells us, "But with, 
and by this divine power and Spirit of God, and the Light 
of Jesus, I was to bring people off from all their own ways, 
to Christ the new and living way; from their churches which 
men had made and gathered, to the church of God, the ge- 
neral assembly written in heaven, which Christ is the head 
of; and off from the world's teachers made by men, to learn 
of Christ, who is the way, the truth, and the life, of whom 
the Father said, "This is my beloved Son, hear ye him;" 
and off from all the world's worships, to know the Spirit of 
truth in the inward parts; and to be led thereby, that in it 
they might worship the Father of spirits, who seeks such to 
worship Him, which spirit they that worshipped not in, knew 
not what they worshipped. I was to bring people off from 
all the world's religions, which are in vain; that they might 
know the pure religion, might visit the fatherless, the wi- 
dows, and the strangers, and keep themselves spotless from 
the world, then there would not be so many beggars; the 
sight of whom often grieved my heart, as it denoted so much 
hard-heartedness. 

"I was to bring them off from all the world's fellowships, 
prayings, and singings, which stood in forms without power; 
that their fellowship might be in the Holy Ghost, the eter- 
nal Spirit of God; that they might pray in the Holy Ghost, 
sing in the Spirit, and with the grace that comes by Jesus; 
making melody in their hearts to the Lord, who hath sent 
his beloved Son to be their Saviour, caused his heavenly 
sun to shine upon all the world, and through them all; and 
his heavenly rain to fall upon the just and the unjust, (as his 
outward rain doth fall, and his outward sun doth shine upon 
all,) which is God's unspeakable love to the world. 

"I was to bring people off from Jewish ceremonies, from 
heathenish fables, from man's inventions and windy doc- 
trines, by which they blow the people about, this way and 
the other way, from sect to sect, and from all their beggarly 



58 A POPULAR LIFE OF GEORGE FOX. 

rudiments, with their schools and colleges for making minis- 
ters of Christ; who are indeed only ministers of their own 
making, but not of Christ's; and from all their images 
crosses, and sprinkling of infants, with their holy days, (so 
called) and all their vain traditions, which they had got up 
since the apostles' days, which the Lord's power was against. 
In the dread and authority thereof, I was moved to declare 
against them all, and against all that preached and not freely, 
as such who had not received freely from Christ. 

"Moreover, when the Lord sent me into the world, he 
forbade me to put off my hat to any, high or low; and I was 
required to thee and thou all men and women, without any 
respect to rich or poor, great or small. And as I travelled 
up and down, I was not to bid good-morrow, or good-evening, 
neither might I bow or scrape with my leg to any one; this 
made the sects and professions rage." 

At this part of his narrative, he breaks out into an excla- 
mation at the "great rage, blows, punchings, beatings, and 
imprisonments," which these two innovations upon the 
established usages of society brought down upon the early 
Quakers from all classes of people, both clerical and laical. 
"Although," he says, "it was but a little matter, it caused a 
wonderful confusion amongst all professors and priests." 
We must consider that at the time of their introduction by 
George Fox, they were looked upon as marks of personal 
disrespect, and a clownish behaviour that wounded the pride 
and self-love of those who attached any importance to their 
rank or station; need we then wonder that so little a matter 
should have called into action so much bad temper, at a time, 
too, when the minds of men were soured and heated by strong 
religious and political party feeling? Had the same men lived 
in these times, when the peculiarities and principles of this 
Society are better understood, they would have ascribed no 
more contumely to their practices than we do. He further 
continues, "I was sorely exercised in going to the courts, to 
cry for justice, in speaking and writing to judges and justices 
to do justly; in warning such as kept public-houses of enter- 
tainment, that they should not let people have more drink 



A POPULAR LIFE OF GEORGE FOX. 59 

than would do them good; in testifying against wakes, feasts, 
may-games, sports, plays, and shows, which trained people 
up to vanity and looseness, and led them from the fear of 
God, and the days set forth for holy-days were usually times 
wherein they most dishonoured God by these things." 

These pastimes were by a royal proclamation of James I., 
in 1618, (issued for the county of Lancashire) made lawful 
Sunday recreations, provided they did not interfere with the 
time of divine service.* This proclamation was called forth 
by the practice of an extreme and mistaken rigour, intro- 
duced by the puritanical party in the county of Lancashire, 
"who held it to be unlawful to dress meat, sweep the house, 
kindle a fire, or the like," on the Sunday; and were thus 
reviving the old Mosaic law of the Jewish Sabbath, from 
which law we are now freed by the sacrifice of our Saviour, 
who is its fulfilment and end. The proclamation was at first 
received with so much horror, that many divines in the county 
flatly refused to promulgate it, although by so doing, they 
acted contrary to their canonical obedience, and laid them- 
selves open to penalties. 

In the seventh year of Charles I., this proclamation, at the 
instigation of Archbishop Laud, w r as revived and extended 
to the whole nation,, and was enjoined to be published by all 
ministers, so that the mischievous practice of such revels 
upon this day, was advocated from the pulpit, to the disgrace 
of the Reformed church, and to the no small horror of the 
Puritans, who, during the reigns of Elizabeth and James I., 
had been compelled by penalties to conform to the estab- 
lished public worship. By the revival of this offensive pro- 
clamation, these disorderly revels had arrived to such a 
height of licentious depravity, that some well-disposed jus- 
tices in the county of Somerset petitioned the judges on the 
western circuit, Sir Thomas Richardson, Lord Chief Justice, 
and Baron Denham, to suppress them. For so doing, they 
were summoned before the King and Council, by the Pri- 
mate, Archbishop Laud, for illegally interfering with the 

* Fuller's Church History, Book x. page 74. 



60 A POPULAR LIFE OF GEORGE FOX. 

ecclesiastical jurisdiction, and the Council rescinded the pro- 
hibitions and cashiered the judges.* Without questioning 
the sincerity of the Primate's religious feelings, the intem- 
perate zeal of his persecuting measures clearly prove how 
bigoted he was to his own opinions, and how much the zeal, 
which ends in violence and persecution, is devoid of love, 
and is therefore incompatible with the mild spirit of Chris- 
tianity; for if otherwise, how could this prelate have ex- 
pressed his thankfulness that "Mr. Pryne spoke many words 
against him, but left his ears behind him in the pillory;" 
yet this man is now regarded, by the high-church party, in 
the light of a martyr to the humble and self-denying religion 
of Jesus Christ, whereas he was only a victim to his own 
erroneous policy in the government of the church. The 
word faction, with the sole exception of the Quakers, is ap- 
plicable to all the religious denominations of that period, 
who, while rejecting the erroneous doctrines of papacy, still 
retained enough of its persecuting spirit, to render them all 
equally intolerant of the differing opinions of one another; 
and the events upon record teach us, that each separate 
church, had it possessed the power, would have persecuted 
to the death all opposing tenets as heresies. 

G. Fox continues thus: "In fairs also, and in markets, I 
was made to declare against their deceitful merchandise, 
cheating and cozening, warning all to deal justly, to speak 
the truth, to let their yea be yea, and their nay he nay, and 
to do unto others as they would have others do unto them; 
forewarning them of the great and terrible day of the Lord, 
which would come upon them all. I was moved also to cry 
against all sorts of music, and against the mountebanks play- 
ing tricks upon their stages, for they burdened the pure life, 
and stirred up people's minds to vanity. I was much exer- 
cised too with schoolmasters and schoolmistresses, warning 
them to teach children sobriety in the fear of the Lord, that 
they might not be nursed and trained up in lightness, vanity, 
and wanionness. 1 was made to warn masters and mis- 

* Fuller's Church History, Book xi. page 147. 



A POPULAR LIFE OF GEORGE FOX. 61 

tresses, fathers and mothers, in private families, to take care 
that their children and servants might be trained up in the 
fear of the Lord, and that themselves should be therein ex- 
amples and patterns of sobriety and virtue to them. For I 
saw that as the Jews were to teach their children the law of 
God, the old covenant, and to train them up in it, and their 
servants, yea, the very strangers were to keep the Sabbath 
amongst them, and to be circumcised before they might eat 
of their sacrifices ; so all that made a profession of Christianity 
ought to train up their children and servants in the new 
covenant of Light, Christ Jesus, who is God's salvation to 
the ends of the earth, that all may know their salvation. A nd 
they ought to train them up in the law of life, the law of the 
Spirit, the law of love and of faith, that they might be made 
free from the law of sin and death; and all Christians ought 
to be circumcised by the Spirit, which puts off the body of 
the sins of the flesh, that they may come to eat of the hea- 
venly sacrifice, Jesus Christ, that true spiritual food, which 
none can rightly feed upon, but those that are circumcised 
by the Spirit. 

"But the black earthly spirit of the priest wounded my 
life; and when I heard the bell toll to call people together in 
the steeple-house, it struck at my life, for it was like a market 
bell to gather people together, that the priest might set forth 
his wares for sale. Oh! the vast sums of money that are 
got by the trade they make of selling the scriptures, and by 
their preaching, from the highest bishop to the lowest priest. 
What one trado in the world is comparable to it? Notwith- 
standing the scriptures were given forth freely, Christ com- 
manded his ministers to preach freely, and the prophets and 
apostles denounced judgment against all covetous hirelings 
and diviners for money. But in this free spirit of the Lord 
Jesus, was I sent forth to declare the word of life and recon- 
ciliation freely, that all might come to Christ, who gives 
freely, and renews us into the image of God, which man and 
woman were in before they fell." 

Here we are presented with the origin of the Quaker tenet 
against a paid clergy of any description, and from the doc- 



62 A POPULAR LIFE OF GEORGE FOX. 

trines of their founder, they conceive themselves called upon 
to protest openly against such a ministration of the Gospel, 
as being contrary to the special injunctions of Jesus Christ, 
and the practices of the apostles and early Christian church. 
Thus, they refused to pay all tithes or church demands, pa- 
tiently submitting to the legal penalties attached to such re- 
fusals, and to the rapacity of their enemies, who, in the early 
periods of the Society, carried their plunder to so great an 
excess, as not only to involve many in total ruin, but also to 
subject them to long and cruel imprisonments, which, in 
many cases of particular hardship, terminated in death. Thus, 
in 1662, twenty died in different prisons at London, and 
seven more after their liberation, from their ill-treatment. 
In 1664, twenty-five died, and in 1665, fifty-two more. The 
number which perished in this way, throughout the whole 
kingdom, amounted to three hundred and sixty-nine. 

It becomes a subject of interesting inquiry, whether the 
grand features of this mission of George Fox, and the prac- 
tice of his early followers resulting from it, are not based 
upon more solid principles of Christianity, and are not more 
closely allied to its pure spirit than the world at large gene- 
rally admit to be essential. It is grounded upon this funda- 
mental principle of the gospel, "that the grace of God, which 
brings salvation, had appeared to all men, and that the mani- 
festation of the Spirit of God was given to every man to 
profit withal." And by this inward principle, the grace of 
God, the light of Christ operating in the heart, he was to 
call all men off from all the "world's religions" that have 
been set up by priestcraft since the apostolic times. He 
maintained, that by a faithful obedience to the inw r ard teach- 
ings of this Holy Spirit, we become God's people, and by 
its aid alone acquire a clear understanding of the Scriptures; 
but which inward monitor, if continually neglected, or after 
the example of Felix, dismissed for a more convenient sea- 
son, will in time be withdrawn, leaving the heart reprobate, 
and abandoned to its own wicked devices. For God has 
declared, "My Spirit shall not always strive with man." — 
Gen. vii. 3. This inward principle is the good seed, which 



A POPULAR LIFE OF GEORGE FOX. 63 

being sown in all soils, flourishes in some, pines away or is 
choked in others, and in some individuals finds no root at 
all. Again, his testimony against all oaths and warfare, as 
being Antichristian, and in direct opposition to the dictates of 
our Saviour and the practice of the apostles and early church. 
And further, his emulation of the noble and disinterested 
example of the early Christian pastors, who ministered the 
word of life without fee or reward; and his rejection of all 
outward ceremonies and forms of worship, because they had 
degenerated into religious rites, and thus he considered them 
as so many stumbling-blocks and impediments to that spi- 
ritual devotion required of man by his Maker. Such again, 
his great Christian principle, that no system of policy what- 
ever should be founded upon expediency; but that golden 
precept of Christ's, "of doing unto others as we would they 
should do unto us," — a maxim, that, if faithfully acted upon, 
would do away at once with all grounds of contention and 
warfare. The Quakers, therefore, as a body, may be con- 
sidered universal philanthropists; and in their Christian love 
and good will to all men, they are as much opposed to every 
measure which is injurious to the free and just rights of man, 
as they are the foremost supporters of all those devised for 
his good. 

In George Fox we find the same confiding trust in God's 
power which supported the earlier champions of reform. 
"Let not the wise of our day," says Luther, "look to me 
for so much humility, or so much hypocrisy, as that I should 
ask their advice before publishing what my duty calls upon 
me to say. What I do shall not be done through man's pru- 
dence, but by the counsel of God. If the work is of God, 
who shall stop it? Not my will, nor theirs, nor ours, but 
thy will, holy Father! who art in heaven." "What cou- 
rage, what noble enthusiasm, what confidence in God," ex- 
claims our talented historian, "and, above all, what truth, 
what truth for all time, in these words!"* An exclamation 
which applies with equal justice to Fox. 



D'Aubigne's Reformation, vol. i. book iii. chap, vl p. 88. 



G4 A POPULAR LIFE OF GEORGE FOX. 

The mission of George Fox was no republican doctrine, 
"disguised under the form of theology." It never interfered 
with the existing powers whether monarchical or republican, 
but taught obedience to the magistrate by enforcing purity of 
morals. It was a plain, honest, and zealous attempt to clear 
the gospel from the mist of error and superstition which had 
long obscured it; to release the minds of the people from the 
shackles of school-wisdom, and the subtleties of polemical 
divinity; to hold out to them the true nature of that re- 
demption which it offers to all mankind, a redemption de- 
pending upon faith in Christ, repentance from sin, and trans- 
formation from the world; but not upon outward rites and 
ordinances, or creeds drawn up by fallible menj He pleaded 
alone for religious liberty, for a free toleration of all religious 
opinions; a principle which in itself involves emancipation 
of mind, and lays the foundation for the universal and equal 
rights of all men, the privileged classes as well as those be- 
low them; and effectually resists the encroachments of either 
party upon the just rights of the other, by inculcating the 
great Christian rule of doing as we would be done by.* 

In accordance with these views we shall instance the late 
Dr. Arnold, master of Rugby, who says, "That the work 
of Christianity itself was not accomplished so long as politi- 
cal and social institutions were exempt from its influence — 
so long as the highest power of human society professed to 
act on other principles than those declared in the gospel ; 
but whenever it should come to pass that the strongest 
earthly bond should be identical with the bond of Christian 
fellowship — that the highest earthty power should avowedly 
minister to the advancement of Christian holiness — that 
crimes should be regarded as sins — that Christianity should 
be the acknowledged basis of citizenship — that the region of 
political and national questions, war and peace, oaths and 
punishments, economy and education, so long considered by 
the good and bad alike as worldly and profane, should be 
looked upon as the very sphere to which Christian principles 

* See Bancroft's History of the United States, vol. ii. p. 355. 



A POPULAR LIFE OF GEORGE FOX. 65 

are most applicable — then he felt that Christianity would at 
last have gained a position where it would cope, for the first 
time, front to front, with the power of evil; that the unful- 
filled promises of the older prophecies, so long delayed, 
would have received their accomplishment, that the king- 
doms of this world would have indeed become the kingdoms 
of the Lord and of his Christ." This passage is quoted 
from the Quarterly Review, cxlviii. p. 501, to which is added 
the reviewer's just remark upon it, referring him to the lives 
of the early Quakers, who in practice carried out these very 
precepts, "We look upon it, in short, as an ideal mode of 
expressing the grand object of his life (Dr. Arnold's,) to show 
that Christianity is at once real and universal — that it does 
not belong to one set of persons, but to all — not to one in- 
stitution, but to all — not only to religious, but equally to 
what is called secular occupation — and ought to raise its 
voice not only in the pulpit, but in education, in literature, 
in parliament — not only in questions between churchmen 
and dissenters, but on every subject where there is a right 
and a wrong, of war or peace, of suffering or injustice." 

Converts to the new doctrine now began to spring up in 
all places where it had been declared, and when we consider, 
the youthfulness of its promulgator, and the rapidity with 
which it spread, it is evident that there must have been 
something powerfully imposing, both in the boldness of his 
manner, and in the simplicity and energy of his address, 
which carried conviction into the minds of his hearers of 
the truth of his mission; for no sooner was his arrival known 
at any town, than all classes flocked to hear him. His prose- 
lytes were drawn from the rich and educated, as well as from 
the poor and ignorant; and very shortly after his appearance 
as a preacher, many dissenting ministers, and several clergy- 
men openly embraced his principles, gave up their church 
preferments, (in some instances amounting to a considerable 
sum,) and became zealous and eminent preachers among the 
despised Quakers. On the other hand, those who, either 
from the natural bias of their prejudices, or from interested 
motives, were opposed to the novel tenets, became naturally 

6* 



66 A TOPULAR LIFE OF GEORGE FOX. 

fierce persecutors of them; because they declared boldly and 
unsparingly against all sin and folly, against the pride and 
lust of life, and against all evil doers. They laid the axe to 
the root of all priestcraft; and the open declaration alone 
against a hireling or paid clergy, was sufficient of itself to 
have roused the spirit of persecution in a large body of in- 
terested individuals, whose aim it was to decry the new 
doctrine and hold up its supporters to the contempt of the 
world. 



A POPULAR LIFE OF GEORGE FOX. 67 



CHAPTER III. 

, 649 — 1651. Imprisonment at Nottingham — Imprisoned in the house 
of correction at Derby on a charge of blasphemy, and afterwards in 
the felons' jail — Several of his letters while in confinement in Derby. 



"God hath chosen the foolish things of the world to confound the wise; and 
God hath chosen the weak things of the world to confound the things which are 
mighty.'*— 1 Cor. i. ^7. 

1649. — Up to this period, George Fox had passed along 
comparatively unmolested; but from this year may be dated 
the commencement of his sufferings on behalf of his reli- 
gious principles; for as his tenets now began to spread and 
excite much curiosity, many in authority who were un- 
friendly to them, endeavoured to suppress them by force. 

It was by no means an uncommon practice in those days 
of religious excitement, for the incumbents, or rather the oc- 
cupiers of the different parochial livings, to invite religious 
professors of all sorts to meet and canvass the floating doc- 
trines of the day, both at the churches and at other places; 
and this practice had already engaged George Fox in many 
religious discussions, and also accounts for the early Quakers 
having so often resorted to churches, either to declare their 
doctrine, or to exhort men to amend their lives, and act up 
to the spirit of that holy religion they all professed to follow 
in some shape. 

Nottingham was the first place of his imprisonment. He 
» was travelling towards this town, on a Sunday morning to 
attend the meeting of "Friends," as they now called them- 
selves, and suddenly beholding the spire of the Great Church, 
he felt himself "moved," he says, "to go and cry out against 
yonder great idol and the worshippers therein." Proceed- 
ing however to the meeting, and finding that this impression 
of duty still weighed upon his mind, after sitting a short 



6& A POPULAR LIFE OF GEORGE FOX, 

time, he left it and went to the church, which he entered 
about the commencement of the sermon. The minister took 
his text from the following words of the apostle: — "We have 
also a more sure word of prophecy, whereunto ye do well 
that ye take heed, as unto a light that shineth in a dark 
place, until the day dawn, and the day-star arise in your 
hearts." — 2 Peter i. 19. 

This passage he explained, by saying it was the Scriptures, 
by which they were to try all doctrines, religions, and opi- 
nions. "Now the Lord's power," says George Fox, "was 
mighty upon me, and so strong in me, that I could not hold, 
but was made to cry out, and say, <Oh no, it is not the 
Scriptures :' and I told them what it was, namely, the Holy 
Spirit, by which the holy men of God gave forth the Scrip- 
tures, whereby opinions, religions, and judgments were to 
be tried; for it led into all truth, and so gave the knowledge 
of all truth. The Jews had the Scriptures, and yet resisted 
the Holy Ghost, and rejected Christ, the bright morning star. 
They persecuted Christ and his apostles, and took upon 
them to try their doctrines by the Scriptures, but erred in 
judgment, and did not try them aright, because they tried 
without the Holy Ghost." With respect to the strict inter- 
pretation of the text, George Fox is right, because the apostle, 
by the words "more sure," evidently alludes to something 
superior to that word of prophecy which the Jews had long- 
possessed. Now nothing can be superior to the holy Scrip- 
tures, but the Holy Spirit which gave them forth, and by 
whose purifying assistance alone, we can truly appreciate 
them and rightly understand their meaning. To this divine 
grace, operating and dwelling in the heart, the apostle un- 
doubtedly refers, by comparing it to a "light that shineth in 
a dark place." On the other side, as it is quite impossible 
that the Holy Ghost and the Scriptures should not be in the 
most perfect accordance, so it follows, that the Scriptures 
are our only outward rule, whereby to try all doctrines, re- 
ligions, and opinions; and, in this light, the clergyman was 
perfectly correct. Again, George Fox is not quite clear in his 
statement, that the Jews took upon them to try our Saviour's 



A POPULAR LIFE OF GEORGE FOX. 69 

doctrines by the Scriptures. Had they tried them by this ' 
sure test, they would not have rejected him. Our Saviour 
tells them, " Search the Scriptures, for in them ye think ye 
have eternal life; and they are they which testify of me." — 
John v. 39. Now the pharisees, having perverted the Scrip- 
tures by their vain traditions, and having "resisted the Holy 
Ghost," which could alone open them to their understand- 
ings, could not be said to have tried our Saviour by them. 
They had fallen into that state described by the prophet, as 
"hearing, ye shall hear, and not understand; and seeing, ye 
shall see, and not perceive." — Acts xxviii.26; and, therefore, 
they rejected "Christ, the bright morning-star," not because 
of the Scriptures, but on account of the blindness of their 
own worldly hearts. 

For thus interrupting the service, to the great astonishment 
of the congregation, he was taken out of the church and cast 
into prison. This appears to be the only instance of his 
having broken in upon the services of any religious congre- 
gation; for in all his future attendance at churches, he either 
waited till invited to speak, or till the service was ended; 
showing, as Clarkson justly remarks, "that, in this instance, 
he disapproved of his own conduct in having thus inter- 
rupted the service; because no punishment or danger ever 
deterred him from doing, or repeating, whatever he conceived 
to be his duty." 

The same evening, he underwent an examination by the 
mayor and sheriffs, and one of the latter entered so cordially 
into his opinions, that he took him to his house, where he 
had an opportunity of making several proselytes besides this 
sheriff. After some further discourse with him, on the fol- 
lowing morning, the sheriff embraced the new doctrines with 
so much earnestness, that he went out into the market-place 
and preached repentance to the people. 

No sooner was he released from his confinement at Not- 
tingham, than he proceeded to Mansfield Woodhouse, where 
entering the church, and finding a few people assembled in 
the vestry, he addressed them in his usual strain; but who 
only repayed his exhortation by beating him with their 



70 A POPULAR LIFE OF GEORGE FOX. 

hands, bibles, and sticks, by putting him into the stocks, and 
at night-fall stoning him out of the town. Notwithstanding 
this rude treatment, he tells us, "that some people were con- 
vinced of the Lord's truth, and turned to his teachings; at 
which 1 rejoiced." 

The remainder of this year was passed in travelling up 
and down, and diffusing every where his religious opinions; 
and, although he often encountered discouragement from the 
ignorant populace, yet from among the seriously disposed, 
he rarely failed of obtaining willing listeners; many of whom 
were brought over to acknowledge a unity with his princi 
pies, and to join with him in the open profession of them. 

1650. — The early part of this year, he travelled to Derby, 
in company with John Fretwell, a husbandman. Derby was 
at that time in the possession of the parliamentary forces; 
and many of their leading presbyterian preachers availing 
themselves of this protection, had resorted thither for the 
purpose of enjoying a full and uninterrupted opportunity of 
preaching and lecturing; combining with the intended edi- 
fication of their hearers no small share of self-gratification 
by the display of their own skill as polemical divines. A 
great lecture of this description taking place the day after 
their arrival, George Fox and his companion went to it; 
where, having waited with great patience till the different 
speakers had all exhausted themselves, and the assembly was 
about to disperse, he arose and addressed them; feeling it to 
be his duty to tell them "plain and homely truths," not very 
flattering, we may suppose, since both himself and companion 
were hurried out and carried before the magistrates, Gervas 
Bennet and Colonel Barton, who demanded of George Fox, 
why he came thither? to which he replied, "that God had 
moved him to it." In this examination, it seems that both 
parties were led into many words upon religion* for George 
Fox told them, "they were not to dispute of God and Christ, 
but obey him." Many other of his observations gave so 
much offence, that he and his companion were several times 
thrust out of the room, and then hurried in again. At last, 
with a view to entrap him into some answer, by which 



A POPULAR LIFE OF GEORGE FOX. 71 

they might lay hold of him, they asked him, "If he had no 
sin?" 

George Fox. "Christ, my Saviour, has taken away my sin, 
and in him there is no sin." 

Justices. "How do you know that Christ does abide in 
you?" 

George Fox. "By his Spirit, that he has given us." 
They were then asked, "If either of them was Christ?" 
George Fox. "Nay we are nothing, Christ is all." 
Failing upon this point, they next endeavoured to stigma- 
tize them as Ranters, and asked him, "If a man steal, is it no 
sin?" which he answered with these words of Scripture, 
"All unrighteousness is sin." 

After a long examination, and not knowing what to con- 
vict them of, they at last committed them to the house of 
correction, for six months, as blasphemers, according to the 
late act, an act which had been just passed against the Ranters, 
for disseminating the dangerous opinion, "that moral evil is 
no sin," with other equally extravagant notions. 

We have no particulars of the substance of his address, at 
the foregoing lecture, but from the following remark in his 
own account of the transaction: "Now did the priests bestir 
themselves in their pulpits, to preach up sin for a term of 
life. Much of their work was to plead for it, so that people 
said, 'never was the like heard:' " we may conclude that the 
offensive topic was his doctrine of perfection, which, as be- 
fore stated, at the beginning of the second chapter, was so 
inadmissible by the Presbyterians. This portion of his doc- 
trine, together with that which was levelled against a paid 
clergy, created the greatest disturbance among all parties; 
for the grand object both of Presbyterians and Independents, 
in seeking the overthrow of the Established Church, was 
not to secure a toleration for themselves and others, but by 
a seizure of her power and temporalities, to establish their 
own supremacy and the infallibility of their own creeds. 

As a further confirmation of this conclusion, we find that 
so deeply had his words sunk into the hearts of these "high 
professors," that many of them came to him in prison, to 



72 A POPULAR LIFE OF GEORGE FOX. 

plead for "sin and imperfection." In one of these interviews, 
he asked them "If they were true believers, and had faith, 
and in whom? And that if they were true believers in 
Christ, they had passed from death to life; and if from death, 
then also from sin, which bringeth death: and if their faith 
were true, it would give them victory over sin and the devil, 
purify their hearts and consciences, and bring them to please 
God, and give them access to him again." But as they de- 
nied this doctrine, and maintained that no one can be free 
from sin on this side of the grave, G. Fox told them to "for- 
bear talking of the scriptures, which were holy men's words, 
whilst they pleaded for unholiness." 

In the house of correction, he very soon lost his compa- 
nion, who, unlike his early converts, was unable to endure, 
when persecution assailed, but recanted and got released. 
G. Fox, however, would not compromise his principles upon 
the smallest point, and in consequence, remained a prisoner 
for his full term of six months; after which, he was again 
consigned to durance for a further term of six months, and 
upon this occasion, was shut up with the felons in the com- 
mon jail. His pen, however, was busily employed during 
this time, and he wrote many letters of warning and exhor- 
tation, according as his sense of duty moved him to do so, 
addressing, at different times, judges and magistrates, clergy 
and people, besides several letters to his own followers. 

Soon after his commitment, some of his relations came 
over from Drayton, expressly to procure his liberation. 
Upon this occasion, he was again brought before the com- 
mitting magistrates, who now required, for his enlargement, 
that he should be bound for his good behaviour. But he 
considering himself to be unjustly and illegally imprisoned, 
would neither be bound himself, nor suffer his relatives to 
become sureties for him, because such an act would amount 
to a tacit acknowledgment of delinquency. 

Bennet behaved with so much ill-temper, during this ex- 
amination, that G. Fox fell down upon his knees in the court, 
and prayed that his persecutors might be forgiven for their 
unjust proceedings. This so exasperated him, that losing all 



A POPULAR LIFE OF GEORGE FOX. 7o 

bounds, he fell upon the prisoner and beat him with both his 
hands, crying out, "Away with him, jailer!" "take him 
away, jailer!" 

In consequence of this ill-treatment, he wrote the follow- 
ing lines to the magistrates: — 

"Friends, 
"See what it is in you that doth imprison. See who is 
head in you. See if something do not accuse you. Consider, 
you might be brought to judgment. Think upon Lazarus 
and Dives, the one fared sumptuously every day, the other 
a beggar. Now you have time, prize it while you have it. 
Would you have me bound for my good behaviour? I an) 
bound for my good behaviour, and cry for the good beha- 
viour of all people, to turn from the vanities, pleasures, op- 
pressions, and deceits of the world. There will come a time, 
that you shall know it. Therefore, take heed of pleasures, 
deceits, and pride, and look not at man, but at the Lord: for, 
'Look unto me, all ye ends of the earth, and be saved/ saith 
the Lord, 

"George Fox." 

He wrote also to the judges on the subject of our penal 
law, which condemned men to death for small crimes. It 
is an appeal that reflects credit upon his benevolent feelings, 
nnd in all probability is one of the earliest remonstrances wt> 
have on record against the barbarity of our late criminal 
code. He had suffered much because the penalty of death 
was so often enforced for small offences, and that our laws, 
instead of being based upon the milder precepts of the gos- 
pel, were even more cruel than the old law of Moses. 

To his own followers, he wrote: — 

"Friends, 

"The Lord is King overall the earth! therefore all people, 

praise and glorify your King in the true obedience, in the 

uprightness, and in the beauty of holiness. 0! consider, in 

the true obedience the Lord is known, and an understanding 

7 



74 A POPULAR LIFE OF GEORGE FOX. 

from him is received. Mark, man ! and consider in silence, 
in lowliness of mind, and thou wilt hear the Lord speak unto 
thee in thy mind: his voice is sweet and pleasant; his sheep 
hear his voice, and they will not hearken to another: and 
when they hear his voice, they rejoice and are obedient; they 
also sing for joy. Oh, their hearts are filled with everlasting 
triumph! they sing, and praise the eternal God in Sion: their 
joy shall never man take from them. Glory be to the Lord 
God for evermore! 

"George Fox." 

To the Presbyterian ministers of Derby, he wrote as fol- 
lows: — 

"Friends, 
"You do profess to be ministers of Jesus Christ in words, 
but you show forth by your fruit, what your ministry is. 
Every tree doth show forth its fruit: the ministry of Jesus 
is in mercy and love, to unloose them that are bound, and to 
bring out of bondage, and to let them that are imprisoned 
go free. Now, friends, where is your example, (if the scrip- 
tures be your rule,) to imprison for religion? Have you any 
command for it from Christ? — But if you do build upon the 
prophets and apostles in words, and pervert their life, remem- 
ber the woes which Jesus spake against such. Where envy, 
pride, and hatred rule, the nature of the world doth rule, 
and not the nature of Jesus Christ. I write with no hatred 
to you, but that you may weigh yourselves, and see how you 
pass on your time. 

"George Fox." 

To the Mayor of Derby, who had been concerned in his 
imprisonment, he sent these lines: — 

"Friend, 

"Thou art set in place to do justice: but in imprisoning 

my body, thou hast done contrary to justice, according to 

your own law. ! take heed of pleasing men more than 

God, for that is the way of the Scribes and Pharisees; they 



A POPULAR LIFE OF GEORGE FOX. 75 

sought the praise of men more than God. Remember who 
said, <I was a stranger, and ye took me not in; I was in 
prison, and ye visited me not/ friend! thy envy is not 
against me, but against the power of truth. I bore no envy 
to you, but only love. friend ! if the love of God were in 
thee, thou wouldest love the truth, and hear the truth spoken, 
and not imprison unjustly. remember Lazarus and Dives! 
one fared deliciously every day; and the other was a beggar. 
friend ! mind these things ; for they are near, and see whether 
thou be not the man that is in Dives's state. 

"George Fox." 

i 
About the termination of his first term of six months' im- 
prisonment in the house of correction, the Parliament being 
desirous of raising as many troops as possible against the 
King's forces, induced the commissioners to send for George 
Fox and offer him a captaincy over a newly levied force, to 
fight against Charles Stuart, as the King was then called by 
the Presbyterians. For, singular as it may appear, these 
newly levied soldiers had declared that they would fight 
under no other leader, which proves the general good esteem 
in which he was held, although at the time a prisoner in the 
house of correction. The religious principles of G. Fox 
being altogether opposed to warfare, he positively refused to 
take arms in any way, either for or against his King; and 
upon being much pressed and entreated to do so by the 
magistrates, who now said they offered him this employment 
in love and kindness on account of his virtue (notwithstand- . 
ing they had ostensibly detained him in prison for six months 
on a charge of blasphemy,) — he told theni in reply, "that if 
that were their love and kindness to him, he trampled it 
under his feet." Whereupon their feigned love became 
most suddenly converted into violent rage; and he was con- 
demned to a further term of six months, with the felons in 
the common jail. Upon this occasion, he wrote again to 
the magistrates: — 



76 a popular life of george fox. 

"Friends, 
"You, who are without Christ, and use the words which 
he and his saints have spoken, consider, neither he nor his 
apostles did ever imprison any; but my Saviour is merciful 
even to the unmerciful and rebellious. He doth bring out 
of prison and bondage: but men, while the carnal mind doth 
rule, do oppress and imprison. My Saviour saith, 'Love 
your enemies, and do good to them that hate you, and pray 
for them that despitefully use you, and persecute you:' for 
the love of God doth not persecute any; but loveth all, where 
it dwelleth: 'he that hateth his brother, is a murderer.' You 
profess to be Christians, and one of you a minister of Jesus 
Christ,* yet you have imprisoned me who am a servant of 
Jesus Christ. The apostles never imprisoned any, but were 
imprisoned themselves: take heed of speaking of Christ in 
words, and of denying him in life and power. friends! 
the imprisoning of my body is to satisfy your wills; but take 
heed of giving way to your wills, for that will hurt you. If 
the love of God had broken your hearts, ye would not havo 
imprisoned me; but my love is to you, as to all my fellow- 
creatures: and that you may weigh yourselves, and see how 
you stand, is this written. 

"George Fox." 

The following is an extract from a letter to his own fol 
lowers, cautioning them to beware of the world's policy, and 
the deceitful practices of priestcraft. 

"Friends, 
" Christ was ever hated ; and the righteous, for his sake. 
Mind who they were, that did ever hate them. He that was 
born after the flesh, did persecute him that was born after 
the Spirit; and so it is now. And mind who were the 
chiefest against Christ; even the great learned men, the heads 
of the people, rulers and teachers, that did profess the law 

* Nathaniel Barton— justice of the peace, colonel of the parliament, and prcs- 
byterian preacher. 



A POPULAR LIFE OF GEORGE FOX. 77 

and the prophets, and looked for Christ ; they looked for an 
outwardly glorious Christ, to hold up their outward glory: 
but Christ spake against the works of the world ; and against 
the priests, and scribes, and pharisees, and their hypocritical 
profession. He that is a stranger to Christ is an hireling; 
but the servants of Jesus Christ are freemen. The false 
teachers always laid burdens upon the people : and the true 
servants of the Lord did speak against them. Jeremiah did 
speak against hirelings, for the people and priests were given 
to covetousness. Paul did speak against such as did make 
gain upon the people; and exhorted the saints to turn away 
from such as were covetous men and proud men, such as did 
love pleasures more than God; such as had the form of god- 
liness, but denied the power thereof. Paul did not preach 
for wages; but laboured with his hands, that he might be an 
example to all them that follow him. people, see who 
follow Paul! The prophet Jeremiah said, 'The prophets 
prophesy falsely, and the priests bear rule by their means;' 
but now the priests bear rule by the means they get from 
the people: take away their means, and they will bear rule 
over you no longer. They are such as the apostle said, in- 
truded into those things which they never saw, being vainly 
puffed up with a fleshly mind, &c. &c. 

" George Fox." 

During his confinement with the common felons, he repre- 
sented to the judges how very prejudicial it was, that prison- 
ers should lie so long in jail before their trial; because they 
learned wickedness one of the other, and corrupted one 
another, by talking of their evil deeds. He says, "That 
being a tender youth, he was much distressed by their bad 
language, and often had occasion to reprove them for their 
wicked words, and loose conduct:" also that, "he was mer- 
cifully preserved in innocency, so as not to have forgotten 
himself once, either in action or word, during his compa- 
nionship with such reprobates;" for as long as he remained 
in this jail, he was shut up among the worst of thieves and 
vagabonds. 



78 A POPULAR LIFE OF GEORGE FOX. 

His benevolent exertions were also called forth on behalf 
of a young woman, a fellow-prisoner, who was condemned 
to death for robbing her master. He wrote separately, both 
to the judge and to the jury, pleading mercy for her. The 
riwful sentence of death, however, was passed, her grave was 
prepared, and she was led forth to execution ; but after 
ascending the fatal ladder, she was reprieved and sent back 
to prison. This young woman, rescued on the brink of the 
grave, became a sincere penitent, renounced her evil life, and 
afterwards embraced the principles of G. Fox, and died a 
Quaker. This term "Quaker" was first applied to George 
Fox, in mark of derision, by the aforementioned Gervas 
Bennet, who, in one of his examinations, bestowed the epi- 
thet, because G. Fox bid him tremble and quake before the 
power of the Lord. 

The circumstance of this young person's condemnation, 
afforded him one of those opportunities which he never ne- 
glected, of reproving evil courses, and of admonishing all to 
repent and amend their lives. He drew up a paper warning 
all to beware of the sin of covetousness, which leads men 
into evil, and from God ; to avoid all earthly lusts, and to 
prize the time while it was in their power to benefit by its 
use. This paper, by his desire, was read to the people who 
had assembled at the foot of the gallows in expectation of 
seeing the execution alluded to. 

Several curious incidents, indicating the temper of the 
times, occurred during his imprisonment at Derby. The 
keeper of the house of correction, Thomas Sharman, was a 
rigid Presbyterian, and at first was so enraged against G. 
Fox, because he dared to call in question some of their prin- 
ciples, that he not only abused him to all men, but wilfully 
wronged him against the convictions of his own conscience. 
This' perverse conduct at last produced so much distress of 
mind, that he could obtain no peace till he had confessed 
and lamented his error to G. Fox, and he now became so 
convinced of the truth and integrity of his character, that he 
went the next morning to plead for him to the justices, 
telling them f "that he and his house had been plagued on 



A POPULAR LIFE OF GEORGE FOX. 79 

account of George Fox." The reply of Justice Bennet shows 
that the magistrates had not much better reason to be satis- 
fied with their own proceedings, saying, "that the plagues 
were on them also for keeping him." Under the hope of 
getting rid of their prisoner without any further trouble, they 
gave orders that he might have liberty to walk a mile, vainly 
supposing that he would avail himself of this chance and take 
himself quietly away. But he seeing through their design, 
told the jailer, "that if he would point out exactly how far 
a mile was, he might perhaps occasionally avail himself of 
this privilege; but, that he had no mind to gain his liberty 
clandestinely." In the course of time, the jailer himself 
became a Quaker, and twelve years after this event, wrote 
the following letter to G. Fox: — 

"Dear Friend, — 

"Having such a convenient messenger, I could do no less 
than give thee an account of my present condition; remem- 
bering, that to the first awakening of me to a sense of life, 
and of the inward principle, God was pleased to make use of 
thee as an instrument. So that sometimes 1 am taken with 
admiration that it should come by such a means as it did; 
that is to say, that Providence ordered thee to be my pri- 
soner, to give me my first real sight of the truth. It makes 
me many times to think of the jailer's conversion by the 
apostles. Notwithstanding my outward losses are, since that 
time, such that I am become nothing in the world, yet I hope 
that I shall find that all these light afflictions, which are but 
for a moment, will work for me a far more exceeding and 
eternal weight of glory. They have taken all from me; and 
now instead of keeping a prison, I am rather waiting when 
I shall become a prisoner myself. Pray for me that my faith 
fail not, and that 1 may hold out to the death, that I may 
receive a crown of \ife. I earnestly desire to hear from thee, 
and of thy condition, which would very much rejoice me. 
Not having else at present, but my kind love unto thee and 
all Christian friends with thee, in haste, I rest thine in Christ 
Jesus. "Thomas Sharman." 

" Derby, 22d of 4th Month, 1662." 



80 A POPULAR LIFE OF GEORGE FOX. 

Upon one occasion, he was visited by a trooper of the par- 
liamentary forces, who told him that having been in great 
trouble of mind, he heard a voice, (which he took to be the 
Lord's,) that said to him, "Dost thou not know that my ser- 
vant is in prison? Go to him for direction." G. Fox then 
explained to him the nature of his inward condition, and told 
him, "that which showed him his sins, and troubled him for 
them, would also show him his salvation; because he that 
shows a man his sin, is the same that takes it away." The 
trooper rejoiced at this intelligence, and becoming sensible 
of God's mercies, he spoke boldly of this principle among 
his fellow-soldiers, and declared that their colonel (Colonel 
Barton) "was as blind as Nebuchadnezzar, to cast the servant 
of the Lord into prison." The colonel was so much incensed 
at this reflection upon his spiritual capacity, that at the time 
of the Worcester fight, w T hen the two armies were lying close 
to each other, and two soldiers of the royalists sent a chal- 
lenge to fight with any two among the parliamentarians, he 
picked out this man as one to answer the challenge. In the 
encounter, his companion in arms was slain, but nothing dis- 
mayed at this disadvantage, he drove both his antagonists 
within musket-shot of the town without firing a pistol. Af- 
ter his victory, he discovered how unfairly he had been se- 
lected for this service by his colonel, and shortly afterwards, 
becoming convinced how opposed all fighting is to Christian 
precepts, he laid down his arms and turned Quaker. 

At another time, a Baptist soldier came to him and asserted, 
"Your faith stands in a man that died at Jerusalem, and there 
was never any such thing." G. Fox says, "Being exceed- 
ingly grieved to hear him, I said, 'How! did not Christ 
suffer without the gates of Jerusalem, through the professing 
Jews, chief priests and Pilate?' He denied that Christ ever 
suffered there outwardly. Then I asked him, * whether there 
were not Jews, chief priests, and Pilate outwardly V Being 
unable to deny this, 1 told him, 'as certainly as there was a 
chief priest, Jews, and Pilate, so certainly Christ did suffer 
there outwardly under them.' Yet from this man's words 
was a slander raised against us, that the Quakers denied 



A POPULAR LIFE OF GEORGE FOX. 81 

Christ that suffered and died at Jerusalem, which was all 
utterly false, for the least thought of it never entered our 
hearts/' 

The Derby magistrates at last becoming uneasy at their 
own proceedings, and not a little puzzled how to act, or what 
to do with him, seeing that they had not even a legal charge 
which could justify them for his detention in prison, gave 
orders that he should be released without either trial or fur- 
ther examination. This took place about the beginning of 
the winter, 1651. 



82 A POPULAR LIFE OF GEORGE FOX. 



CHAPTEE IV. 



1651, 1652, Remarkable occurrence at Lichfield — Travels into the 
East Riding of Yorkshire — Falsely accused at Gainst)©™'-— Travels 
into the West Riding of Yorkshire — Religious impressions at Pen- 
die Hill. 



" For my thoughts are not your thoughts, neither are your ways my ways, saith 
the Lord. For as the heavens are higher than the earth, so are my ways higher 
than your ways, and my thoughts than your thoughts." — Isa. lv. 8, 9. 

George Fox having gained his liberty without having 
made any concession of his principles, or having in any way 
compromised the cause for which he had cheerfully suffered, 
set out immediately for his native county of Leicestershire, 
holding meetings at all convenient places on his way thither; 
and after a short stay, passing from thence into Staffordshire, 
he relates the following extraordinary occurrence. 

"As I was walking with several friends, I lifted up my 
head and saw three steeple-house spires, and they struck at 
my life. I asked them, what place that was? They an- 
swered, Lichfield. Immediately the word of the Lord came 
to me, that I must go thither. Being come to our journey's 
end, I requested my friends to walk into the house, saying 
nothing to them whither I was to go. And as soon as they 
were gone in, I slipt away, and went by my eye over hedge 
and ditch till I arrived within a mile of Lichfield; where, 
in a great field, shepherds were keeping sheep. There I 
was commanded of the Lord to pull off my shoes. I stood 
still, for it was winter; and the word of the Lord was like 
fire in me. So I put off my shoes and left them with the 
shepherds; and the poor shepherds trembled and were as- 
tonished. Then I walked on about a mile, and as soon as I 
got within the city, the word of the Lord came to me again, 
saying, cry, <Wo to the bloody city of Lichfield.' So I 



A POPULAR LIFE OF GEORGE FOX. 83 

went up and down the streets, and into the market, crying 
with a loud voice, 'Wo to the bloody city of Lichfield!" 
and no one laid hands on me. As I went thus crying through 
the streets, there seemed to me a channel of blood running 
down the streets, and the market-place appeared a pool of 
blood. When I declared what was upon me, and felt myself 
clear, I went out of the town in peace; and returning to the 
shepherds, gave them some money and took my shoes of 
them again. But the fire of the Lord was so in my feet, 
and all over me, that I did not matter to put on my shoes 
again, and was at a stand whether I should or not, till I felt 
freedom from the Lord to do so: then, after I had washed 
my feet, I put on my shoes. After this, a deep concern 
came upon me, for what reason I could be sent to cry against 
that city, and call it a bloody city! But afterwards I came 
to understand, that in the Emperor Dioclesian's time, a thou- 
sand Christians were martyred in Lichfield. So I was to 
go, without my shoes, through the channel of their blood, 
and into the pool of their blood in the market-place, that I 
might raise a memorial of the blood of those martyrs, which 
had been shed a thousand years before, and lay cold in their 
streets." 

This conclusion appears to have satisfied his own mind, 
and here his narration finishes; nor does it appear in what 
manner this denounced wo ever took place, or that any 
visible effect ever arose from this " memorial of the blood 
of the martyrs." The account of the martyrdom is only 
founded upon a tradition, which, like all others, is most pro- 
bably grounded upon some facts, now involved in so much 
obscurity, that, at this distant period, we can arrive at no 
satisfactory decision, and must therefore leave the narration 
as we find it.* It is evident, however, that George Fox, 



* Popular tradition states, that this blood was shed in a field about a mile from 
the present site of the city, and now called the " Christian field." If it happened 
during the reign of Dioclesian, it must have been about a. d. 300, because his last 
cruel edict against the Christians, which formed the tenth persecution, was issued 
a. d. 304. At which time Britain was peopled with its own aborigines, who, 
when abandoned by the Roman legions in 447, called in the Saxons to their aid. 



84 A POPULAR LIFE OF GEORGE FOX. 

like many of his contemporaries, partook largely of the en- 
thusiastic feelings of the age, and that his mind, at the time, 
must have been under the influence of strong excitement; 
but as he was an extraordinary religious character, and con- 
ceived himself to be especially called to fulfil an important 
mission; the safest conclusion is, that this act might have 
been required of him as a test of his faith and obedience. 
An opinion which is strongly confirmed by the simplicity 
and purity of his life, and the clearness of his doctrines, con- 
trasted with the general darkness of the age. It also affords 
a striking example of that undaunted courage, he so bokllv 
displayed upon all occasions, where his sense of religious 
duty called upon him to yield implicit obedience to its in- 
junctions. His enthusiasm, though tinged in some measure 
with the character of the times, partook of that self-denying 
abstraction from worldly pursuits, that unshaken reliance 
upon God's support, and energetic devotion to his service, 
only to be met with in the prophets and apostles of old, and 
in some few examples of extraordinary characters, since the 
propagation of Christianity. How different to the modern 



The two battles fought, during the siege of the Close, in the civil war between 
Charles I. and the Parliament, took place, according to Clarendon, in 1642 and 
1643, eight years prior to George Fox's visit, and the loss of life resulting from 
these contests was confined to the belligerents alone. 

In Fuller's Church History, these thousand Christian martyrs are said to have 
been inhabitants of the ancient city of Verulam, now St. Alban's; and were the 
early converts of Saint Alban. His account states, that upon their setting out into 
Wales, they were pursued by their pagan townsmen, and massacred not far from 
their own city, a. n. 303. And he treats with great improbability the account given 
by another writer, who makes this massacre to have taken place at a spot so far 
distant from St. Alban's as Lichfield. 

Mosheim, in his Ecclesiastical History, speaking of this tenth persecution, says, 
"that immense numbers of persons, illustriously distinguished by their piety and 
learning, became victims to this cruel edict, throughout the whole of the Roman 
empire, Gaul excepted, which was under the mild and equitable dominion of Con- 
stantine Chlorus." — Mosheim, fourth century, chap. 7. part 1. This account in- 
volves the whole tradition in some doubt ; for as Britain formed a part of the 
province of Gaul, why should it have been exempt from the benefit of the mild 
sway of Constantine Chlorus? who died at York, a. d. 306; and his son Con- 
stantine, afterwards called the great, was saluted by the legions with the title of 
Augustus, and by them invested with the purple. 



A POPULAR LIFE OF GEORGE FOX. 85 

"lack-a-daisical enthusiasm of devotional experiences, the 
sentimental enthusiasm of religious bazaars, the oratorical 
enthusiasm of charitable platforms, and the tractarian enthu- 
siasm of vvell-beneficed ascetics."* 

From Lichfield he went into Derbyshire and Yorkshire, 
boldly declaring his doctrine at the meetings and churches, 
preaching repentance, calling all men to their inward teacher, 
the grace of God, and advancing one position which caused 
no small stir every where, "that the church was the pillar 
and ground of truth, made up of living stones, living mem- 
bers, a spiritual household, of which Christ is the head: but 
that he was not the head of a mixed multitude, or of an old 
house, made up of lime, stones, and wood." This journey 
was confined principally to the East-riding of the county, 
extending as far as Whitby and the Moors, and finished at 
Hull, from whence he returned into Nottinghamshire. 

He was in general well received, and enjoyed the oppor- 
tunity of spreading his views among an extensive population; 
and so forcibly did he appeal to the understanding of his 
audience, and so clearly did he expound his doctrine and the 
Scriptures upon which it was founded, that great numbers 
cordially assented to the truth he advanced, became Quakers, 
and many meetings of this Society were, in consequence, 
established at different places. Some of the most remarka- 
ble events of this journey are strikingly characteristic of the 
times. 

At Crantsick, he found a sincere welcome at the houses 
of Captain Parsloe and Justice Hotham, both of whom were 
men of influence in their neighborhood, from their station in 
life, and from the respectability of their characters. Passing 
through Beverley, on the Sunday previous to his arrival at 
Crantsick, he went into the church, during the morning ser- 
vice, and in the afternoon visited the church of the adjoining 
parish. At both of which places, after the ministers had 
finished the service, he spoke to them and the people, ex- 
pounding to them the way of life and truth, and the ground 

* Edinburgh Review, vol. xxxv. p. 335. 



86 A POPULAR LIFE OF GEORGE FOX. 

of election and reprobation. Upon the commencement of 
his address, at the latter place, the minister told him, "he 
would not dispute," (a remark, which of itself, infers the 
common practice of the day.) George Fox replied, "he did 
not come to dispute, but to hold forth the word of truth, that 
they might all know the one seed — Christ, to which the 
promise was, both male and female." This congregation 
was so pleased with his exhortation, that they begged of 
him to come again and preach to them; but he, directing 
them to their Teacher, Jesus Christ, went away. A few 
days after this occurrence, and while he was staying at Jus- 
tice Hotham's, a lady of rank called there, who, in discourse 
with the Justice, said, "The last Sabbath-day, there was an 
angel or spirit, came into the church at Beverley, and spoke 
wonderful things of God, to the astonishment of all that were 
there; and when it had done, it passed away, and they did 
not know whence it came or whither it went; but it asto- 
nished all, priests, professors, and magistrates." 

It was also during his stay at this house, that he attended 
the afternoon service at a neighbouring church, at which 
preached "a great high priest, called a Doctor." George 
Fox says, "I went into the steeple-house and stayed till the 
priest had done. The words that he took for his text were 
these, "Ho, every one that thirsteth, come ye to the waters, 
and he that hath no money; come ye, buy, and eat; yea, 
come, buy wine and milk without money and without price.' 
— Isa. lv. 1. Then was I moved n of the Lord to say to him, 
"Come down, thou deceiver; dost thou bid people come 
freely, and take of the waters of life freely, and yet thou 
takest three hundred pounds a year of them, for preaching 
the Scriptures to them. Mayst thou not blush for shame? 
Did Christ or the prophet Isaiah, who spake the words and 
gave them forth freely, do so? Did not Christ say to his 
ministers, whom he sent to preach, ' Freely ye have received, 
freely give?' The priest, like a man amazed, hastened away. 
After he had left his flock, I had as much time as I could 
desire to speak to the people, and direct them from darkness 
to light, and to the grace of God, that would teach them, and 



A POPULAR LIFE OF GEORGE FOX. 87 

bring them to salvation; to the Spirit of God, in their in- 
ward parts, which would be a free teacher to them." 

Although, in the above instance, he waited till the service 
was ended, yet it somewhat resembles that which occurred at 
Nottingham, and as it was never repeated, we may conclude, 
that upon this occurrence also, his zeal overstept his own 
sense of decorum. Without doubt, the "great high-priest" 
believed as fully and as sincerely as George Fox, that he 
offered "wine and milk without money and without price;" 
for* the dark reign of popery had long vanished from the 
land, penance was no longer paid for, indulgences were not 
sold, and the duties and obligations of religion had ceased to 
become venal. The gospel was preached, and its precepts 
were expounded to the people. The parochial maintenance 
herein alluded to, it must be recollected, arose from bona-fide 
property, set aside by our ancestors, ages before, for the espe- 
cial purpose of maintaining a national clergy, and therefore 
could it ever possibly happen, that, by the universal consent 
of the nation, this church should cease to exist, this property 
would no more belong to the landlord and tenant, than it 
would to any indifferent individual. And furthermore, there- 
fore, the parishioners could not be said to pay their pastor 
for " preaching the Scriptures to them." 

The Quakers differ from nearly the whole Christian world, 
as much in refusing a maintenance for their ministers, as in 
their ideas of the necessary qualifications for this important 
office. And thus as the spiritual teachers and pastors of 
the different existing churches, bear resemblance to the Jew- 
ish priesthood, in this one particular, for here the analogy 
ends; so those of the early Quakers, by their lives of self- 
denial and renouncement of the world, more especially re- 
semble the prophets and men of God of old. Like them, 
they were drawn from no particular class — like them, their 
dependence and reliance was solely upon God, and from the 
inward communications of his Holy Spirit alone, their ex- 
hortations proceeded. Many of these early preachers, like 
George Fox, were very extraordinary characters. If possess- 
ing estates, they sought not to enrich themselves by increase; 



88 A POPULAR LIFE OF GEORGE FOX. 

but when without temporal resources, they deemed it in- 
cumbent on themselves to labour with their own hands, after 
the example of Paul, that they might not become burden- 
some to the church. 

At Stath, near Whitby, among other of his converts, he 
numbered a clergyman, named Philip Scafe. It was at a 
meeting, at this place, that a priest who came to dispute with 
him, asserted that the "gospel was mortal." George Fox 
replied, "that the true minister said, the gospel was the 
power of God, and would he make the power of God mortal?" 
Such were the extravagant notions of the class of preachers, 
who had now found their way into the pulpits of the estab- 
lished church, visionary aspirants, carried away by each ebb 
and flow of the changing opinions of the day. Another 
priest in this neighborhood challenged George Fox to a dis- 
putation; but upon his entering the house, he fled and hid 
himself under a hedge. George Fox then went to an adjoin- 
ing church, the minister of which had also threatened to 
expose his doctrine, if he ever came there; but no sooner 
did he make his appearance, than this pastor fled and aban- 
doned his flock. George Fox finding himself unexpectedly 
in the quiet possession of the field, lost not this opportunity 
of addressing the people, who were mostly eager to hear 
him, and to whom he gave general satisfaction. He remarks, 
in his journal upon these occurrences, "that it was a dreadful 
thing to the priests, when it was told them, the man in the 
leathern breeches is come." 

At Malton church, the Quakers were accused of being 
"the false prophets, that were to come in the last times." 
George Fox stepping upon a high seat, and requesting all to 
be silent, declared to them the marks of the false prophets; 
and pointed out to them that they had already been come 
a long time. He then directed the people to their inward 
Teacher, Jesus Christ, who would turn them from darkness 
to himself, the Light: and also "to the Spirit of God in 
themselves," by which they might also come to know who 
the false prophets were. 

He settled a large meeting of his persuasion at Pickering, 



A POPULAR LIFE OF GEORGE FOX. 89 

where he met with great convincements, among whom were 
Justice Robinson, the chairman of the Sessions, and Mr. 
Boyes, a clergyman. The latter accompanied him for se- 
veral days through his own and several other parishes in the 
Moors, and while they were journeying together, being re- 
quested by some of his parishioners to receive what they 
owed him for tithes, he threw up his hands and refused them, 
saying, "He would none of it, thank God, he had enough 
without." 

Stopping for the purpose of refreshment at a town in their 
progress, the church bells were rung, and George Fox was 
invited by the people into the church, but on his approach 
finding them all assembled in the church-yard, he chose to 
remain there. " It was something strange to the people," 
he says, "that I would not go into that which they called 
the house of God. But I declared to them that I came not 
to hold up their idol-temples, and that that piece of ground 
was no more holy than another piece of ground. I showed 
them that all who preach Christ, the word of life, ought to 
preach freely, as the apostles did, and as he had commanded. 
So I was sent of the Lord God of heaven and earth to preach 
freely, and to bring people off from their outward temples 
made with hands, which God dwelleth not in, that they 
might know their bodies to become the temples of God and 
of Christ; and to draw people off from all their superstitious 
ceremonies, traditions, and doctrines of men; and from all the 
world's hireling teachers, that take tithes and great wages, 
preaching for hire and divining for money, whom God and 
Christ never sent, as themselves confess, when they say they 
never heard God's voice, nor Christ's voice. Therefore, I 
exhorted the people to come off from all those things, and 
directed them to the Spirit and grace of God in themselves, 
and to the light of Jesus in their own hearts, that they might 
come to know' Christ, their free Teacher, to bring them sal- 
vation, and to open the Scriptures to them. Thus the Lord 
gave me a good opportunity amongst them, to open things 
largely unto them. All was quiet, and many were con- 
vinced; blessed be the Lord." 



90 A POPULAR LIFE OF GEORGE FOX. 

At York, he was roughly driven out of the Minster; and 
at Patrington, near Hull, he met with some ill usage from a 
party of idle young fellows, whom he chanced to find as- 
sembled in the street, as he entered the place upon a Sunday 
evening, and to whom he addressed a few words of reproof. 
In consequence of their outrageous behaviour, hooting and 
pushing about, he was refused either lodging or entertainment 
at all the inns, and was obliged to leave the town although 
night had already set in. Passing on for a short distance, 
he found some water, refreshed himself with it, and then laid 
down among some furze bushes. The next morning he was 
pursued by a party from the town, apprehended as a vagrant, 
and carried before a justice nine miles off. He was an elderly 
man, and questioning him on the purport of his travels, or- 
dered him to be searched, suspecting that he might be con- 
cerned in some plot against the Commonwealth; but finding 
nothing on his person except his change of linen, he dis- 
charged him, observing that no man, travelling at his own 
charge and with such good linen, could be considered as a 
vagabond. 

This justice was so much addicted to drink, that it was 
not unusual for him to be intoxicated early in the morning; 
and George Fox, who never let an opportunity slip of re- 
proving evil practices, spoke impressively to him on the 
subject, and warned him to attend the inward convictions of 
that light with which Christ had enlightened him, and which 
would discover to him all his evil words and actions. "Aye," 
said he, "the light that is spoken of in the third chapter of 
John." George Fox then gently laying his hand upon him, 
desired "that he would mind it and obey it, and that while 
he had time he would prize it." He parted with the jus- 
tice very friendly, and returned to the town of Patrington, 
where he held a meeting, and gave so much satisfaction 
by his preaching, that the people expressed their sorrow 
for their former rude treatment, making all amends in 
their power by civility and attention. Their esteem was, 
however, tinctured with some degree of superstitious dread, 
for upon entering the house where he had been invited to 



A POPULAR LIFE OF GEORGE FOX. 91 

take up his abode, his host requested that he would either 
go to bed, or lie down upon one, because some notions of 
witchcraft were attached to his character, from a report that 
he never slept upon a bed, which his friend was anxious to 
contradict He also held a great meeting here at the house 
of Colonel Overton, to which came all the principal people 
of the neighbourhood, who expressed themselves generally 
much satisfied, and some of them joined the Quakers. 

Entering the town of Gainsboro', about the beginning of 
1652, he found the place in an uproar, owing to a false report, 
which some one had spread, and engaged to prove by wit- 
nesses, that G. Fox had given himself out to be Christ. No 
sooner therefore was his arrival known than a tumultuous 
assembly was brought together, to whom he felt it his duty 
to clear himself of this imputation ; and standing upon a 
table in the midst, he declared in explanation, "that Christ 
was in them unless they were reprobates, and that it was 
Christ the eternal power of God, that spoke in him at that 
time to them: not that he, was Christ, &c. 

The people being all satisfied with his explanation, with 
the exception of his accuser and his witnesses; G. Fox turned 
round to him, and speaking in a solemn voice, said, "that he 
was a Judas, and that a similar end would befall him ; and 
that this was the word of the Lord through G. Fox to him/ 7 

The event shortly after proved the truth of the prophecy, 
for he hanged himself, and a stake was driven through his 
body. But, dead as well as living, this man was doomed to 
be a trouble to the Quakers, for some envious Presbyterian 
clergy in the neighbourhood, not only spread a report that a 
Quaker had hanged himself, but also printed an account of it, 
hoping thereby to scandalize the Society and prevent the 
growing diffusion of their tenets. 

At Warmsworth, in Yorkshire, he found the church door 
locked against him, "at last," he says, "they opened the 
door, and as soon as I was come into the priest's sight, he 
left preaching, though I said nothing to him, and asked me, 
'What have you to say?' and presently cried out, 'come, 
come, I will prove them false prophets in Matthew; 5 but he 



92 A POPULAR LIFE OF GEORGE FOX. 

was so confounded, he could not find the chapter. Then he 
fell on me, asking me many questions, and I stood still all 
this while, not saying a word. At last I said, 6 Seeing here 
are so many questions asked, I may answer them/ " But 
no sooner had he spoken these words than the whole congre- 
gation, priest and all, violently drove him out of the church, 
beat him with staves and threw clods and stones at him. G. 
Fox warned them of the "terrible day of the Lord," and 
exhorted them "to repent, and turn to Christ." "Being 
filled," he says, "with the Lord's refreshing power, I was 
not sensible of much hurt 1 had received by their blows." 

His journey into Yorkshire, was, upon this occasion, con- 
fined to the West-riding. At this time a furious religious 
zeal raged throughout the kingdom, all ranks were infested 
by it, ecclesiastics and lawyers, soldiers and citizens, and as 
the system of G. Fox admitted of no expediency of worldly 
policy, all the contending factions showed themselves equally 
averse to it. He diligently persevered, however, in his 
course of preaching, undaunted by the misrepresentations of 
one party, or by the persecutions of the other; exciting every 
where great diversities of opinion, and raising up many bitter 
opponents as well as gaining numbers of warm supporters: 
and it is remarkable, that in several instances, some of the 
most violent of his antagonists were led to see the errors of 
their counsel, and afterwards to unite themselves among his 
followers. 

He was sorely beaten with staves, and himself and friends 
were stoned as they passed through the streets at Doncaster. 
At Tickhill, upon entering the church and finding the mi-, 
nister and the chief people assembled in the chancel, he ad- 
dressed them in his usual strain, which raised up so sudden 
a storm, that all immediately fell upon him, crying out, "Let 
us have him out of the church," adding blows and kicks to 
their threats; and the clerk struck him so violently over the , 
face with his bible that the floor was suffused with his blood 



A POPULAR LIFE OF GEORGE FOX. 93 

nothing daunted by their cruel treatment, he began to preach 
repentance to them, showing them that these malignant ac- 
tions were not the fruits of Christian precepts, but on the 
contrary, a dishonour to Christianity, and a proof of the hoi- 
Jowness of their pretensions. This minister and his congre- 
gation shortly afterwards passing by the Quakers' meeting, 
G. Fox and the Friends went out and remonstrated against 
their late shameful behaviour, and so pointed and searching 
were his words, that although they scoffed and called out 
"Quakers," they soon stood still and listened, and the priest 
himself trembled so much, that one of his party called out, 
"Look how the priest trembles and shakes, he has turned 
Quaker also." 

The following day, some friendly magistrates inquired into 
this shameful affray, and would have punished the perpetra- 
tors, especially the clerk, who was subject to a heavy penalty 
for striking a man in the church. G. Fox would not appear 
against them, forgiving all with a truly Christian spirit. 

At the house of Lieutenant Roper, near Wakefield, he was 
invited to preach to a large assembly of the considerable 
people of that part of the county, at which he says, "the 
scriptures were wonderfully opened, and the parables and 
sayings of Christ expounded. The truth had great dominion 
that day, so that the great men present did generally confess 
to it, saying, "they believed this principle must go through 
the whole world." 

This striking feature in the ministry of G. Fox, "the in- 
ward light," although it is the fundamental principle of the 
gospel dispensation, (see the first chapter of John,) and is 
ostensibly acknowledged by all communities of Christians, 
yet it is neither so clearly understood, nor so generally acted 
upon by any people, as by the Quakers. It is, in fact, the 
Quaker-rule — -and if we admit the scriptures to be the out- 
ward rule for faith and doctrine, and that a right and clear 
comprehension of their meaning is only to be obtained by 
and through this "inward light" and "grace" — a position, 
I presume, no Christian will dispute — then it follows, of 
course, that this "inward saving light," is the great and sure 



94 A POPULAR LIFE OF GEORGE FOX. 

rule for all faith and doctrine; since, not only are the inspired 
writings made clear to our understandings by it, but also, 
through its inward operations, the heart of man is made sen- 
sible of all sin, and can be led to a saving regeneration, even 
without any previous knowledge of scripture; an important 
change, which no outward religious rite or ordinance can of 
itself effect 

This gospel principle is so important and so universal, that 
it interferes in no way with sectarian differences; but belongs 
equally to every Christian of all denominations, however 
they may differ in prescribed forms and external observan- 
ces: and instead of detracting from the importance of holy 
writ, does, on the contrary, very much enhance its value, 
and therefore, as it becomes better known, and more gene- 
rally understood, must gradually and eventually "go through 
the whole world," overthrowing, in its course, the prejudices 
of error, and the machinations of priestcraft. 

Coming to the foot of Pendle Hill, "he was moved of the 
Lord to go up to the top of it, and from the top of this hill, 
the Lord let him see in what places he had a great people 
gathered." It was here that he was brought into great ex- 
ercise of mind, and that he conceived it to be more clearly 
pointed out to him where he was to turn his steps, and where 
he was next to proceed, and spread those doctrines, which 
had been already so clearly revealed to him in the vale of 
Bevor. Here he also had a vision of a great people, in 
white raiment, coming to the Lord, which proved afterwards 
to be near Ledburgh, at Justice Benson's, at whose house he 
found a large assembly of serious and inquiring Christians, 
who, for some time previously, had been united together. 
They received him joyfully, embraced his doctrines, and 
Justice Benson, from that time, became his warm friend and 
zealous supporter. 

He was now more particularly watchful over himself, that, 
in all his actions, he might be solely guided by the Divine 
Spirit; keeping his mind retired to the Lord, and not daring 
to act upon his own will or judgment in any thing, but in 
all patiently waiting to be led by this "inward principle." 



A POPULAR LIFE OF GEORGE FOX. 95 



CHAPTER V. 



1652. Continues his travels into Westmoreland — Becomes acquainted 
with the family of Judge Fell of Swarthmore — Controversy with 
several clergymen there — His ill usage at Ulverstone church and in 
the Isle of Walney — Appears before the sessions at Lancaster to 
answer a charge of blasphemy. 



"But by the grace of God I am what I am: and his grace which was bestowed 
upon me was not in vain ; but I laboured more abundantly than they all : yet not 
I, but the grace of God which was with me." — 1 Cor. xv. 10. 

Continuing his journey through the dales of Yorkshire, he 
came into Westmoreland; and at Firbank-chapel, near Wi- 
nandermere Lake, he appointed a meeting, to which a large 
concourse of persons from all the surrounding neighbourhood 
assembled. He requested the company to arrange themselves 
in the wild scenery adjoining the chapel, sitting himself upon 
a rock that commanded the whole assembly; but some old 
people thinking it a strange innovation to see a man preach 
upon a mountain rather than in their chapel, went into the 
building, and gazed at him through the windows. In the 
course of his sermon, which lasted for three hours, and em- 
braced his usual topics, he took the opportunity of explaining 
to these old people, "that the steeple-house and ground 
whereon it stood, were no more holy than that mountain; 
and that those temples, which they called houses of God, 
were not set up by the command of God and Christ; nor 
their priests called, as Aaron's priesthood was; nor their 
tithes appointed by God, as those among the Jews were; but 
that Christ was come, who ended both the temple and its 
worship, as well as priests and tithes; and all men should 
now hearken to Christ; for he said, ' Learn of me/ and God 
said of him, 'This is my beloved Son, in whom I am well 
pleased; hear ye him. 5 " G. Fox further declared, "that the 



96 A POPULAR LIFE OF GEORGE FOX. 

Lord God had sent him to preach the everlasting gospel and 
word of life among them; and to bring them off from all 
those temples, tithes, priests, and rudiments of the world, 
which had got up since the apostles' days, and had been set 
up by such as had erred from the spirit and power that the 
apostles were in," &c. &c. 

This congregation consisted chiefly of Independents, a 
great many of whom became Quakers, besides their two 
preachers, Francis Howgill and John Auland, who afterwards 
became free preachers amongst this Society. At Under- 
barrow, he had an interview with Edward Burrough, a reli- 
gious and promising young man. He had left the Episcopal 
church, for which he had been educated as minister, and had 
joined the Presbyterians, with whom he was a preacher of 
great account. He was much struck with the doctrine of 
G. Fox, the first time he heard him preach, and after several 
discussions with him, at length adopted his views, gave up 
his appointment with the Presbyterians, and joined the 
Quakers, and by this step incurred the great displeasure of 
his parents and friends. He afterwards became one of their 
most active and zealous members, and, by his labours, distin- 
guished himself, both as a great writer, and as a powerful and 
awakening preacher. 

The labours of G. Fox in this part of the county of West- 
moreland, and in the borders of Cumberland and Lancashire, 
w ? ere most encouraging. His doctrine spread every where 
with surprising rapidity, and from his powerful preaching, 
each succeeding day saw an accumulation of eager listeners, 
drawn from the sober and serious-minded of all ranks in 
society; numbers of whom cordially embraced his opinions, 
and united themselves to the new persuasion of Friends, or 
Quakers, as they were now universally called by the world 
at large, in derision. 

In Lancashire, he became acquainted with the family of 
Judge Fell of Swarthmore, in the parish of Ulverstone. The 
inmates of this place appear to have been a serious and in- 
quiring people, for their house was a great resort for religious 
people, who often met there for the purpose of serious dis- 



A POPULAR LTFE OF GEORGE FOX. «) 7 

cussions. George Fox, upon his first arrival, found both 
Judge Fell and his wife from home. He was gone into 
Wales upon his professional duties, and his wife was absent 
in the neighbourhood and did not return till night. Before 
her return, he engaged in conversation with Mr. Lampitt, 
the clergyman of Ulverstone, which soon fell into a dispute, 
and ended in a mutual disagreement; for G. Fox perceiving 
the insincerity of this priest's professions, boldly exposed 
them. 

The children informing Margaret Fell of this disagree- 
ment, upon her return, she was much disconcerted, because 
she greatly esteemed Lampitt, who was a man of great pro- 
fessions, and of a persuasive tongue; and had been a constant 
and welcome guest at Swarthmore. G. Fox then had a long 
discourse with her, explaining his views; and the next day 
being a public fast, she invited him to accompany herself and 
family to church. He replied, "I must do as I am ordered 
by the Lord/' upon which he left her, and walked into the 
fields; and the word of the Lord came to him there, saying, 
"Go to the steeple-house after them." Upon entrance, he 
found the congregation engaged in singing, and waiting till 
they had done, he stept up upon a form and requested per- 
mission to speak, which being granted, he said, "He is not 
a Jew that is one outwardly; neither is that circumcision 
which is outward : but he is a Jew that is one inwardly; and 
that circumcision which is of the heart." He then went on 
to state his great principle, "that Christ was the light of the 
world, and enlighteneth every man that cometh into the 
world, and that by this light they might be gathered to God ;" 
inferring that the mere outward profession of Christianity, 
without a corresponding reformation of the heart, was of no 
avail. Margaret Fell was so astonished at this doctrine, that 
she stood up in her pew, having never before heard advanced 
by any preacher, that this "inward light," or grace of God, 
if attended to, would surely reveal the will of God in the 
heart, and that by obedience to his will alone, this spiritual 
circumcision could be effected in it. G. Fox went on, and 
said, "The scriptures are the prophets' words, and Christ's 
9 



98 A POPULAR LIFE OF GEORGE FOX. 

and the apostles' words; and what they spoke, they enjoyed 
and possessed, and had it from the Lord. What have any 
to do with the scriptures, if they come not to the Spirit that 
gave them forth? You will say, Christ saith this, and the 
apostles say this; but what canst thou, man, say thyself con- 
cerning this? Art thou a child of the light; dost thou walk in 
it; and what thou speakest, is it inwardly from God ? God is 
come to teach his people himself by his Spirit, and to bring 
them off from their outward forms and ways of worship.'' 
Margaret Fell was now so much affected that she reseated 
herself, and bursting into a flood of tears, mentally cried out 
in her anguish, "We are all thieves! we are all thieves! we 
have taken the scriptures in words, and know nothing of 
them in ourselves." G. Fox then began to denounce the 
false prophets in his usual strain, stating that they preached 
the words of the scriptures, being themselves out of the life 
and spirit which those were in who gave them forth. At 
this juncture, Justice Sawrey rose up and ordered the con- 
stable to "take him away." Margaret Fell rising at the 
same time, said to the officer, "Let him alone; why may he 
not speak as well as any other?" The clergyman seeing 
how much she was interested, and wishing to oblige her, also 
said, "Let him speak." George Fox then continued his 
address for some time; but was at last taken out of the church 
by the constable, by order of Justice Sawrey, and many 
people following him out, he continued to preach to them in 
the church-yard. 

The same evening, he returned to Judge Fell's, and having 
assembled the whole household, including servants, he so 
clearly expounded his doctrine and views of the gospel, as 
to work a full "convincement" in their minds. Margaret 
Fell was brought into great trouble, because so remarkable 
and important change had taken place in the family during 
her husband's absence; not knowing in what light he might 
view it, or how far he would approve of their doings. 

Upon the Sunday afternoon after this occurrence, he went 
to Ramside chapel, the incumbent of which, Thomas Lawson, 
was a clergyman of great reputation, who having received 






A POPULAR LIFE OF GEORGE FOX. 91) 

notice of his intention to come, had given out at the morn- 
ing service, that G. Fox would preach there in the afternoon 
In consequence of which notice, the chapel was crowded; 
and upon his arrival, seeing no place more convenient for his 
purpose, he went into the chapel, where the clergyman va- 
cated his pulpit and dispensed with the usual service, so great 
was the desire of all to hear him. His address on this occa- 
sion made so deep an impression upon his audience, that not 
only numbers united themselves to his followers, but the 
clergyman himself, shortly after, gave up his living, and be- 
came a free preacher of the gospel among the Quakers. 

Upon Judge Fell's return to Swarthmore, G. Fox had an 
interview with him, in which he so fully answered nil the 
judge's objections, and so clearly explained his doctrine, 
proving every thing from the scriptures, that Judge Fell Was 
quite satisfied; and although he never openly conformed to 
all the notions of the Quakers, yet he was so fully convinced 
of the sincerity of their professions, that he ever remained 
friendly to them, and the first meeting of the new Society, 
established in this part of the country, was held, by his per- 
mission, in the Hall, at Swarthmore, where it continued to 
be regularly held for nearly forty years, until a meeting- 
house was erected in 1690. His wife and children and the 
rest of the household, however, all joined the Quakers. 

Swarthmore thus became a sort of head-quarters for G. 
Fox and the leading men of the newly-formed Society in 
that part of the country, from which he often made excursions 
for the purpose of spreading his doctrine and establishing 
meetings. In some few instances, he met with violent oppo- 
sition, accompanied with ill treatment; but even where the 
greatest obstacles presented themselves, some hearts were 
touched by his powerful appeals to religion and virtue, and 
fresh converts were added, at almost every spot, during the 
progress of these journeyings. 

His fame spreading with his doctrines, and his company 
being much sought after, caused so great an influx of visiters 
at Swarthmore, that the judge coming home one day with 
his servants, and finding his shed filled with the horses of 



100 A POPULAR LIFE OF GEORGE FOX. 

strange guests, (they having been removed from the stables 
into this shed, by his wife's orders, to make room for her 
husband's cattle,) complained to her of this great accession 
of comers, observing, that in this way they would soon be 
eaten out, and have no provender left for their own use. To 
this she pleasantly replied, that charity doth not impoverish, 
and that notwithstanding all this extra consumption, she fully 
^ believed that when the year was at an end, they would have 
no cause to regret their hospitality. And so it proved, for 
this same year, their stock of hay was so abundant that they 
not only had plenty for themselves, but a large surplus to 
sell. 

He now found himself acting in conjunction with many 
powerful coadjutors, men of respectability and education, 
who proved themselves eminent ministers of the new persua- 
sion, giving influence to it by their station in society, and by 
their known integrity of life. Among them, were Leonard 
Fell of Becliff, a brother of the judge; Thomas Lawson of 
Ramside, clergyman; Thomas Taylor, clergyman, and his 
brother Christopher Taylor; John Camm of Camsgill, of an 
ancient family of Westmoreland; besides John Auland, Fran- 
cis Howgil, Edward Burrough, Richard Hubberthorn, and 
many others. 

At Lancaster he was moved to speak to a body of the Par- 
liamentary forces in the open street, where he declared to 
them, "that all the traditions they had lived in, all their wor- 
ships and religions, and the professions they made of the 
scriptures, were good for nothing, while they lived out of 
the life and power, which those men were in who gave forth 
the scriptures." He directed them "to the Light of Christ, 
the heavenly man, and to the Spirit of God in their own 
hearts, that they might come to be acquainted with God and 
Christ, to receive him for their Teacher, and know his king- 
dom set up in them." He also, upon this occasion, preached 
through the market, warning all to be just and true in their 
dealings, and to repent of their evil ways: and going from 
thence into one of the churches, he says, that while he was 
there, "a doctor came in so full of envy that, he said, 'he 



A POPULAR LIFE OF GEORGE FOX. 10! 

could find it in his heart to run him through with his rapier, 
though he should be hanged for it the next day.' " Yet this 
man's fierceness was soon afterwards so softened by the gentle 
demeanour of the "Friends," that he carried himself very 
friendly towards them. 

Returning from Lancaster to Swarthmore, he argued with 
four or five priests who had come to Judge Fell's to dispute 
with him. Here he maintained that the inward vocation of 
the Holy Spirit was the only true qualification for a preacher 
of the gospel, and that without this spiritual guidance, no 
human wisdom or learning could be relied upon. He asked 
them, "whether any of them could say, that he had ever re- 
ceived the word of the Lord to go and speak to such and 
such a people." None of them could acknowledge that he 
ever had, but one of them answered with some temper, "that 
he could speak of his experiences as well as George Fox." 
Whereupon he told him, "experience was one thing; but to 
receive and go with a message, and to have a word from the 
Lord as the prophets and apostles had, and as he had to them, 
was another thing." He therefore again put the question, 
"Could any one of them say, he ever had a command or 
word from the Lord immediately at anytime? Because the 
false prophets, false apostles, and antichrists, could use the 
words of the true prophets, true apostles, and of Christ, and 
could speak of other men's experiences, though themselves 
never knew nor heard the voice of God and Christ." 

Here it would be as well to remark upon another import- 
ant feature of the Quaker tenets, one which allows of no mi- 
nistration of the gospel that does not proceed from immediate 
inspiration, that is, either from a direct call from God, or else 
from a motion arising from the immediate influence of the 
Holy Spirit: and the preachers of this Society all profess to 
be actuated by this principle alone. 

They protest equally against a self-elected ministry, as 
against a paid one. With them there is no such thing as a 
young man's choosing the profession of a minister; nor do 
they consider any peculiar education necessary to qualify 
for it: and as their principles admit of no pecuniary recoui- 

9* 



102 A POPULAR LIFE OF GEORGE FOX. 

pense, the office holds out no alluring baits of rich benefices 
or spiritual dignities, which are, and always will be, powerful 
motives to the worldly-minded to enter this sacred profes- 
sion. Their ministers mostly arise among the serious and 
pious young people of both sexes, who, by leading a holy 
life, by "transforming" themselves from the world and its 
vanities, and by keeping their minds retired to their divine 
and inward Teacher, prepare themselves to receive and 
nourish the good seed, which in due time brings forth its 
fruit. 

Thus we see, that this people differ from nearly the whole 
Christian world with respect to the office of minister, upon 
five very striking points. 

1st, The inexpediency and insufficiency of a learned edu- 
cation to qualify for the office. 2d, The prohibition of any 
self-election to it, as a profession. 3d, The disallowance of 
any pecuniary remuneration when elected. 4th, The sanc- 
tion of their women to participate in its duties equally with 
the men. 5th, That their addresses, whether in form of 
prayer or sermon, are never premeditated; but profess to be 
spontaneously given from the immediate influence of the 
Spirit. A principle, by which no other class of ministers 
profess to be entirely regulated, and the truth of which prin- 
ciple, if the deduction may be allowed, is tacitly acknow- 
ledged by the world; for upon notice being given of the in- 
tention of any of their ministers to hold a public meeting, to 
which the inhabitants are invited, it is a common occurrence 
for it to be fully attended by those of other persuasions. 

Luther says upon consecration, "All Christians belong to 
the spiritual estate, and the only difference among them is 
that of the functions which they discharge. We have all! 
one faith, one baptism, and it is this that constitutes the spi- 
ritual man. Unction, the tonsure, ordination, consecration 
by the pope or a bishop, may make a hypocrite, but never 
can make a spiritual man." * 

"The rise of the plebeian sects which swarmed in England, 

D'Aubign6's Reformation, vol. ii. book vi. chap. ill. p. 159. 



A POPULAR LIFE OF GEORGE FOX. 103 

was encouraged by the freedom of the popular government 
under the Commonwealth." * And owing to this circum- 
stance, the sacred office of minister was often filled by the 
ignorant pretenders from the lower ranks of life, who, puffed 
up with conceit and crude opinions, spread abroad the most 
extravagant notions, and in many instances, advanced doc- 
trines at variance with Christianity and the gospel. As, for 
instance, "that the gospel was mortal," — that the Inward 
Light or Grace of God "was not a spiritual light, but a made 
or created light," — "that moral evil was no sin," — with 
many others equally presumptuous. 

The early Quakers were preserved from all these errors 
by their fundamental principle of the "Inner Light," although 
many of their preachers were drawn from similar ranks. To 
this principle they referred every thing in this life, and dared 
to do nothing in opposition to it. Under its influence alone 
they studied the holy writings; by it they preached to all 
people, that by watchfulness in following its inward moni- 
tions, we are led from sin to salvation through Christ, the 
converse of which, by withstanding the day of our visitation, 
leads to reprobation. No churchman can deny this to be the 
great principle of Christianity ; for its spirit breathes in purity 
throughout the whole liturgy. Thus far the churchman and 
the Quaker accord ; but the former insists upon something 
more — the importance of his outward rites and observances, 
yet at the same time confesses, that these "outward and visi- 
ble signs" are unavailing without the "inward and spiritual 
grace." 

The Quaker rejects the outward signs, and embraces the 
inward grace; — to him the "Inward Light" is every thing. 
Even the outward mark of water-baptism, thought to be so 
necessary by all other Christians, he rejects ; assured in his 
own mind that the one baptism of Christ, so needful for all, 
is of a spiritual nature, and is a baptism of fire and not of 
water, see Luke iii. 16. That the mind once awakened to 
religious impressions, is soon brought into trouble and an- 

* Bancroft's United States, vol. ii. p. 190. 



104 A POPULAR LIFE OF GEORGE FOX. 

guish by those two conflicting principles, the love of God, 
and the love of the world; and thus experimentally proves 
what this spiritual baptism is. 

"Every Protestant refused the rosary and censer; the 
Quaker rejects common prayer, and his adoration of God is 
the free language of the soul." * An inconsiderate assertion 
— the Quaker does not reject common prayer: 'tis true, he 
rejects all the forms of common prayer adopted by other 
Christians: but he believes, that in an assembly of pious 
people, meeting together in solemn silence to worship God 
in spirit and in truth, and where they become as it were "of 
one heart and of one soul," (Acts iv. 32,) that this, in its 
fullest sense, is common prayer. 

No sooner were regular meetings established in this part 
of the kingdom, than the Quakers were accused by their 
opponents of forsaking the temple and going to "Jeroboam's 
Calves' Houses." G. Fox told them, "that these churches, 
even the old mass-houses, were more like Jeroboam's Calves' 
Houses, being set up in the darkness of popery, which they 
who called themselves Protestants, and professed to be more 
enlightened than the Papists, did still hold up, although God 
had never named them temples; whereas that the temple 
which God had commanded at Jerusalem, Christ came to 
end the service of; and those who received him and believed 
in nim, their bodies came to be the temples of God, of Christ, 
and of the Holy Ghost, to dwell in them, and walk in them. 
Such were gathered into the name of Jesus, whose name is 
above every name, and there is no salvation by any other 
name under the whole heaven, but by the name of Jesus. 
And they that were thus gathered" in the apostles' days, 
"met together in dwelling-houses, which were not called the 
temple nor the church; but their bodies were the temples of 
God, and the believers were the Church, of which Christ 
was the head." 

Swarthmore is in the parish of Ulverstone, and as we have 
already stated, the clergyman, Lampitt, in conjunction with 

* Bancroft's United States, vol. ii. p. 346. 



A POPULAR LIFE OF GEORGE FOX. 105 

Justice Sawrey, became formidable opponents to G. Fox and 
his followers, and in the end, cruel persecutors of them. 
Lampitt was mortified, that G. Fox had entirely dispossessed 
him of the family at Swarthmore, who, previously to his 
coming, had been his most constant admirers. Lampitt ap- 
pears to have been a man of some talent, but vain and con- 
ceited, or as G. Fox says, "a high notionist;" the fallacy of 
whose notions, he had so fully proved in their several theo- 
logical disputes, that the more serious and better part of his 
congregation left him to join the Quakers. 

It was Lampitt who had called the Quakers, the followers 
of Jeroboam, the son of Nebat. And it was through the in- 
stigation of Lampitt and Sawrey, that G. Fox and many other 
Friends were most cruelly abused at Ulverstone church, and 
by them the rude rabble were set on to drive the Quakers out 
of the church, haling them with great violence, and beating 
them with stones, hedge-stakes, and holly bushes, G. Fox 
was so stunned by his blows, that he laid for some time pros- 
trate and senseless. Recovering, and finding himself stretched 
upon a wet common, with a mob of rude people standing 
around him, he remained motionless for a few minutes, till 
"feeling the power of the Lord to spring through him, he 
rose up again in the strengthening power of the Eternal 
God;" and stretching out his arms, he called out with a loud 
voice, "strike again, here are my arms, my head, and my 
cheek!" Upon these words, a brutal mason struck him so vio- 
lently over his hand with a rule, while it was extended, that 
the whole arm was completely stunned and powerless, and 
several of the by-standers exclaimed, "he has spoilt his hand 
for life." "But standing still in love, he felt the renewing 
power of the Lord to spring through him again;" so that his 
hand and arm were instantly strengthened, and restored in 
the sight of all the people. 

Returning to Swarthmore, he found his friend's house 
converted into a temporary hospital, so general had been the 
assault, and all the inmates busily employed in dressing the 
wounds and bruises of the sufferers. Five days after this, 
going with several others to the island of Walney, he was 



106 A POPULAR LIFE OF GEORGE FOX. 

set upon by the enraged inhabitants, who attacked him while 
landing, with missiles, staves, and long fishing poles. He 
was beaten so severely that he was driven back to his boat 
and obliged to lie down in it, while his companions got her 
off from this hostile shore. The cause of this outrage was 
ascribed to the wife of one James Lancaster, who having been 
converted by G. Fox, she became so incensed at this con- 
version of her husband, that she would have gladly killed 
G. Fox, and for this purpose stirred up her neighbours to 
assist her. But very soon after this occurrence, she was 
herself converted, and lived and died a Quaker. But alas! 
G. Fox and his companions soon discovered, that in avoid- 
ing Charybdis, they had run upon Scylla: for upon their 
landing upon the mainland, the whole party were beset by a 
fierce mob, who fell upon them with pitch-forks and stones* 
and G. Fox suffered so severely upon these two assaults, that 
his friends had much difficulty to convey him safely to 
Swarthmore. All these affrays happened during the absence 
of Judge Fell; but as soon as he returned home, he issued 
warrants for the apprehension of some of the ringleaders, 
upon which they fled from their homes. Nothing, however, 
would induce G. Fox either to prosecute, or give any infor- 
mation against his assailants, saying, "they could not do 
otherwise in the spirit they were in." 

His enemies now tried afresh scheme: Justice Sawrey 
and Justice Thompson issued a warrant for his apprehension 
on a charge of blasphemy; but in consequence of his being 
an inmate at Judge Fell's, it was never served. Neverthe- 
less, he voluntarily went over to the Sessions and surren- 
dered himself, in order to confront his accusers, and clear 
himself from the charge. In their way over to the Lancas- 
ter Sessions, Judge Fell expressed himself quite at a loss 
how to act in his case, never having had a similar matter 
brought under his consideration. G. Fox told him, "When 
Paul was brought before the rulers, he stood still all that 
while, till they had done; and when they had done, Felix, 
the governor, beckoned to him to speak for himself. And 
thou mayst do so by me." 



A POPULAR LIFE OF GEORGE FOXc 107 

At the Sessions, he found forty clergymen arrayed against 
him, who had chosen Marshall, one of their own body, to 
be their speaker; their witnesses were a "young priest/' and 
two lads, the sons of a clergyman. Their charge was, that 
at a certain meeting, he had asserted, "that God taught de- 
ceit, and that the scriptures contained but a parcel of lies." 
Their witnesses, however, were so confused in their evidence, 
and contradicted one another and themselves so much upon 
a cross examination, that one of them being unwilling to give 
a direct answer to a question put in point of evidence, said, 
"the other could say it" — upon which the bench observed, 
"have you sworn to it, and do you now say the other can 
say it ? It seems you did not hear these words spoken your- 
self, although you have given it upon oath." On the other 
side it was proved that one of these lads had declared, "that 
if he had power, he would make G. Fox deny his profession, 
and that he would take away his life." Their chief witness 
also at last confessed that he should not have appeared in 
this affair, had he not been instigated thereto by another priest, 
who persuaded him to undertake it. Several men of repu- 
tation now deposed, that no such words as those sworn against 
G. Fox, had been spoken by him at the meeting: for most 
of the respectable and serious men of that side of the county, 
who were also in court, had been there at the time when the 
alleged blasphemy was said to have been uttered. Colonel 
West then addressing G. Fox, told him, if he had any thing 
to say to the people, he might freely declare it. As soon as 
he began to speak, Marshall, the priests' orator, left the court; 
he then declared in explanation, "that the holy scriptures 
were given forth by the Spirit of God; and that all people 
must first come to the Spirit of God in themselves, by which 
they might know God and Christ, of whom the prophets 
and apostles learnt, and also know the holy scriptures. For 
as the Spirit of God was in them that gave forth the scrip- 
tures; so the same Spirit of God must also be in those that 
come to know and understand the scriptures; by which Spirit 
they might have fellowship with the Father, and with the 
Son, and with one another: and that without that Spirit, they 



108 A POPULAR LIFE OF GEORGE FOX. 

could neither know God, nor Christ, nor the ptures, nor 
have right fellowship with one another." 

No sooner had he finished these words, than six or seven 
of his accusers cried out simultaneously, "that the Spirit and 
the letter were inseparable." G. Fox replied, "then every 
one that hath the letter, hath the Spirit; and they might buy 
the Spirit with the letter of the scripture." To which re- 
mark Judge Fell and Colonel West added, that according to 
that position, they might carry the Spirit in their pockets, 
as they did the scriptures. The bench perceiving that the 
imputation had originated altogether in envy, and that his 
accusers had entirely failed in establishing a case, discharged 
him. Judge Fell then told the Justices, Sawrey and Thomp- 
son, that by issuing this warrant against G. Fox, they were 
tacitly sanctioning the disgraceful riots which had so lately 
taken place in the isle of Walney and at other places; there- 
fore he and Colonel West granted a supersedeas to stop the 
execution of the said warrant. 

The affair, however, did not rest here; for his adversaries 
renewed their charge again at the assizes; having first poi- 
soned the mind of Judge Windham by their false represen- 
tations, both of the principles and of their promulgator, that 
he, looking upon him as an obnoxious character, made a 
speech upon opening of the court against the whole sect, and 
ordered Colonel West, who was clerk of the assize, to issue 
a warrant for his immediate apprehension; and when the 
latter ventured a remonstrance in behalf of the innocence of 
G. Fox, the judge said, "if he did not choose to issue the 
warrant, he must give up his seat in that court." Upon 
which Colonel West boldly declared, "that he would not do 
any thing he considered so unjust, but that he would rather 
offer up his whole estate, as well as his body, for him." 
The judge most likely conceiving from this reply, that party 
feeling ran very high, deemed it most prudent to let the 
matter drop; and thus ended this false accusation. 

The remainder of this year was spent at Swarthmore and 
the neighbourhood, and during his intervals of leisure, he 
wrote many long epistles of exhortation to the clergy, to 
justices, and to private individuals. 



A POPULAR LIFE OF GEORGE FOX. 109 



CHAPTER VI. 

1653 — Travels in the northern counties — His prophecy respecting the 
Lonpr Parliament — Imprisoned at Carlisle — Curious prediction about 
the Quakers. 



" For our rejoicing is this, the testimony of our conscience, that in simplicity and 
godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our 
conversation in the world.' ' — 2 Cor. i. 12. 

"Is any among you afflicted! let him pray. Is any merry! let him sing 
psalms." — James v. 13. 

In the year 1653, G. Fox's attention was principally di- 
rected to the northern counties of Westmoreland, Cumber- 
land, Durham, and Northumberland; travelling about and 
embracing every opportunity of holding religious meetings; 
exhorting people at markets and fairs, and at all places, and 
on all occasions where he found them assembled; calling all 
to repentance; expounding the parables of our Saviour and 
the doctrine of the Inward Light; and warning all against 
any reliance upon outward forms and empty professions of 
religion, which of themselves can afford neither solid com- 
fort, nor peace of mind. 

In these journeys, he was thrown much among Baptists, 
Presbyterians and Independents, all of whom were strug- 
gling with one another for mastery, during the wild com- 
motions of these unsettled times ; and their preachers were 
more hostile and more rancorous towards all opposing tenets, 
than the clergy of the national church had ever been. The 
two most powerful sects, the Presbyterians and Indepen- 
dents, had already begun to partake of the good things be- 
longing to the Establishment, and naturally felt their appe 
tites whetted for more, each party was extremely tenacious 
of securing for itself as much of its powers and emoluments 
as it could obtain, and was as jealous of all new doctrines, 
10 



110 A POPULAR LIFE OF GEORGE FOX. 

as it was fierce and hot in the persecution of their supporters. 
Thus the Quakers, by their instigation, were overwhelmed 
with bufferings, revilings, fines, and imprisonments; and yet 
in spite of all these persecutions, their opinions spread 
rapidly, and every where gained supporters, and large meet- 
ings of Friends were settled at various places, some of which 
remain to this day. 

It is a sad reflection, that religious controversies, beyond 
all others, engender the greatest ill-will and bitterness of 
spirit. Had all parties divested religion of her temporalities, 
the same as we see the Quakers did, they would have no 
doubt destroyed one powerful motive to this kind of dispu- 
tation. For as every church advanced dogmas, which its 
prelates were expected strenuously to support ; so it naturally 
followed, that they should be prejudiced in favour of their 
own tenets, and shut up against the convictions of truth ; be- 
cause of the natural bias of the mind to favour that system, 
upon which its livelihood and expectations in a measure de- 
pend, besides its proneness to value, above all others, the opin- 
ions in which it has been educated. On the other hand, the 
same period affords many instances, where a mistaken reli- 
gious zeal upon some point of doctrine, was itself a cause of 
great acrimony; and bad feelings were thus engendered, 
which might never have existed, had each Christian pastor 
been as sincerely zealous in elucidating the everlasting truth 
of the gospel, as he had been in enforcing his own particular 
notions of it. 

D'Aubigne says, "the passions, never more imperious than 
in religious controversies, overleap all forms of justice; and 
this not only in the Roman church, but in those Protestant 
Churches, also, w T hich have declined from the gospel, and in 
short, wherever the truth has disappeared."* 

The Quakers conceived themselves called upon to bear 
testimony against tithes and a paid clergy; the first, as be- 
ing ended by our Saviour's personal appearance; for the old 
Mosaic law, of which they formed a part, was both fulfilled 

* Reformation, vol. i. book iv. chap. ii. p. 110. 



A POPULAR LIFE OF GEORGE FOX. Ill 

and ended by his sacrifice. The second, as being contrary 
to his particular injunctions, when he sent forth his disciples 
to preach the gospel. From hence they were stigmatized by 
the clergy and other opponents as the false prophets who 
were to come in the latter days. Which charge, in their own 
defence, they retorted upon their accusers; proving out of the 
gospel, that those false prophets were such as preached its 
glad tidings for hire; and who spoke of spiritual things, being 
themselves out of the spirit in which the gospel was written: 
an imputation which many of the clergy by their evil lives 
and unchristian conduct established. 

G. Fox informs us, that he had "great openings from the 
Lord," not only of spiritual, but also of temporal matters; 
and in the beginning of this year, while he was yet at S warth- 
more, and was walking in the hall there, his friends, Judge 
Fell and Justice Benson, chancing to be conversing upon the 
important political events then in agitation, and also of the 
doings of the Long Parliament, he says, "he was moved in 
spirit" to tell them, "that before that day two weeks the 
Long Parliament would be broken up, and the speaker pluck- 
ed out of his chair." This prediction was literally fulfilled ; 
for on that day two weeks, the news arrived at Swarthmore, 
that Oliver Cromwell had broken up the parliament, had dis- 
missed the members, and had himself assumed the absolute 
sway. And the speaker of the house being unwilling to give 
up his authority, declared he would not leave the chair un- 
less he were forced. Upon which General Harrison said, 
"Sir, I will lend you my hand;" and thereupon taking him 
by the hand, the speaker came down out of the chair. 

"About this time," he says, "1 was in a fast for about ten 
days, my spirit being greatly exercised on Truth's behalf; 
for James Milner and Richard Myer, went out into imagi- 
nations, and a company followed them," but they were soon 
led to see their error, and to condemn it, "and to come into 
the way of truth again." Soon afterwards, he was at a meet- 
ing at Arn-side, at which the same R. Myer was present, who 
had long been lame of one arm. "He was moved of the 
Lord to say unto him, amongst all the people, 'Stand up upon 



112 A POPULAR LIFE OF GEORGE FOX. 

thy legs:' and he stood up, and stretched out his arm that 
had been lame a long time, and said, 'Be it known unto you, 
all people, that this day I am healed/ Yet his parents could 
hardly believe it; but after the meeting was done, they had 
him aside, took off his doublet, and then saw that it was true. 
He came soon after to Swarthmore meeting, and declared how 
that the Lord had healed him. Yet after this, the Lord 
commanded him to go to York with a message from him, 
but he disobeyed the Lord; and the Lord struck him again, 
so that he died about three-quarters of a year after." 

In the neighbourhood of Cockermouth, he held several 
meetings, in various churches, where the clergymen were 
friendly disposed; but others denied him any accommodation 
in their parishes, spoke against his tenets, and forbade their 
parishioners to listen to him. Being much pressed by the 
clergyman at Bingham to go into the church, for he gene- 
rally preferred the open air, or the spreading branches of some 
great tree, he followed the people in, and soon after they 
were settled in silence, he stood up on a seat. "The Lord 
opened his mouth, and he declared his everlasting truth, and 
the word of life to the people, directing them to the Spirit of 
God in themselves, by which they might know God and 
Christ. And if they came to walk in his Light, they might 
therein see Christ to be the author of their faith, and the 
finisher thereof; their Shepherd to feed them, their Priest to 
teach them, their Prophet to open divine mysteries unto 
them, and to be always present with them. He explained 
also to them, in the openings of the Lord, the first Covenant, 
showing them the figures, and the substance of those figures, 
bringing them down to Christ the new covenant. He also 
manifested to them, that there had been a night of apostacy 
since the apostles' days ; but that now the everlasting gos- 
pel was preached again, which brought life and immortality to 
light, and the day of the Lord was come, and Christ was 
come to teach his people himself by his light, grace, power 
and Spirit." 

"The Lord," he says, "had given him a spirit of discern- 
ing, by which he could often see the inward states and con- 



A POPULAR LIFE OF GEORGE FOX. 113 

ditions of people, and could try their spirits." And thus, 
being seated in a private dwelling, where he had been ad- 
dressing a large assembly, he suddenly perceived a woman 
there to be "under the influence of an unclean spirit," and 
speaking "sharply to her," she got up and left the company, 
all of whom expressed themselves astonished, because he had 
discovered her character, although a stranger to him. "Not 
long before, as he was going to a meeting, he saw some 
women in a field, and discerned an evil spirit in them ; and 
he was moved to go out of his way into the field to them, to 
declare unto them their conditions." Upon another occa- 
sion, casting his eyes upon a woman, he said to her, "Thou 
hast been a harlot," for he perfectly perceived the condition 
and life of the woman. He then told her, "her heart was 
not right before the Lord, and that from the inward came 
the outward. This woman came afterwards to be convinced 
of God's truth, and became a Friend." 

At Carlisle, he held a large meeting in the Abbey, where 
the pastor of the Baptists and his flock came to hear him. 
"After the meeting, the pastor, a high notionist, and a flashy 
man, came to him, and asked him, ' What must be damned?' 
He was moved immediately to tell him, 'that which spoke 
in him was to be damned/ This stopped the pastor's mouth, 
and the witness of God was raised up in him. He also came 
afterwards to be convinced." 

He then went up to the castle, w T as cordially received by 
the soldiers, and the garrison was assembled by beat of drum 
to hear him. After expounding his chief doctrines and di- 
recting them to the light of Christ, " he warned them all, 
that they should do no violence to any man, but should show 
forth a Christian life ; for he who was to be their Teacher, 
would be their condemner, if they were disobedient to him." 

His next concern was to preach at the Market Cross: the 
magistrates threatened to prevent him by their officers; and 
their wives declared, that they would tear the hair off his 
head, if he dared to attempt it. Upon the market-day, he 
repaired to the Cross, attended by a great concourse, whither 
these women also came and abused him with much scurrility, 

10* 



114 A POPULAR LIFE OF GEORGE FOX. 

because he was so surrounded by the people and soldiers, 
that they could not carry their threat into execution. G. 
Fox wore his hair long and flowing over his shoulders ; and 
in one part of his journal, he states, "he was not to cut it," 
intimating that in so doing he was obeying some internal 
command. The Presbyterians and Independents were alL 
crops, and thought much of this badge of sanctity ; and G. 
Fox by wearing his hair unshorn, was a sign to them that 
true religion does not consist in a tonsure, or any other out- 
ward mark. His long hair, upon several other occasions, 
proved a matter of grave offence to the rigid and high-profess- 
ing round-heads, and in the above instance, no doubt, was the 
irritating cause that roused into action the republican feelings 
of the magistrates' wives. After he had finished his address, 
many flocked around him, <i and some Baptists, that were 
bitter contenders ; among whom, one of their deacons, being 
an envious man and finding the Lord's power was over them, 
cried out for very anger." "Whereupon," he says, "I set 
my eyes upon him, and spoke sharply to him in the power 
of the Lord ; and he cried, ' do not pierce me so with thy eyes ; 
keep thy eyes off me/" 

The following Sunday, he was moved to attend the High 
Church, and after the service was ended, he stood up and 
preached to the people; upon which the minister left the 
church, and one of the magistrates ordered him to depart, he 
told him in reply, "that he came to speak the word of life 
and salvation from the Lord amongst them." He then 
continued to address them in so powerful and impressive a 
manner," that the people trembled and shook:" many thought 
that the "church itself shook :" and some that it would have 
fallen down upon their heads. The same magistrates' wives 
also conducted themselves very violently, "and strove migh- 
tily to be at him," but were prevented by the press of peo- 
ple. A mob of rabble, incited thereto by the priest and ma- 
gistrates, now broke up the assembly by creating a not, and 
G. Fox retired under the escort of the soldiers, who took 
him by the hand and led him away, protecting him from the 
mob. 



A POPULAR LIFE OF GEORGE FOX. 115 

The next morning he was summoned before the magis- 
trates, to whom he gave further offence by declaring to them 
that the "fruits of their priest's preaching were void of Chris- 
tianity, and that though they were great professors, they 
were without the possession of that which they professed." 
He was upon this committed to jail as a "heretic, a blasphe- 
mer, and a seducer;" and by order of the magistrates, he was 
shut up among the lowest class of felons, and the jailers were 
encouraged to treat him with the greatest brutality, declaring 
to him that he should never come out again, but to be hanged ; 
and so confident were his enemies in accomplishing his ruin 
and death, that numbers visited him in prison as a condemned 
person who was shortly to be executed. 

The persecutions of the Quakers during the commonwealth 
arose from all the sects, but more especially from the self-de- 
nying, over-righteous Presbyterians, who had themselves 
been sufferers under the milder yoke of the Episcopalians; 
but now being in power, and striving with the Independents 
for a spiritual supremacy, they were determined to tolerate 
no doctrine but their own, and to silence all others by force. 

At Carlisle, he suffered an illegal imprisonment for seve- 
ral months, and at the approaching assizes his enemies made 
sure of leading him to the gallows; but not being able to sub- 
stantiate any legal charge against him, he was never brought 
up for trial. The high sheriff and a company of "bitter 
Scotch priests" were so misled by their rancorous feelings, 
that they had him guarded by three musketeers to shoot him 
upon any pretence of escape. For a time they would suffer 
no one to have access to him excepting themselves: they 
sometimes came into his cell as late as the tenth hour, and 
their deportment was "exceedingly rude and devilish: they 
1 were not fit to speak of the things of God, they were so foul- 
mouthed, and he grieved to think such people should call 
themselves ministers of God; but the Lord by his power 
gave him dominion over them all, and let them see both their 
fruits and their spirits." During this confinement, he was 
often cruelly beaten with a large cudgel, at the caprice of the 
under jailer; who entering his cell, one day, fell upon him, 



116 A POPULAR LIFE OF GEORGE FOX. 

without the shadow of an excuse for such abominable cruelty, 
and beat him most furiously, calling out all the time, as a 
pretext, "Come out of the window," although G. Fox was 
on the opposite side of the room to it. While he was so 
beaten, "he was moved of the Lord to sing psalms, being 
filled with joy;" upon which the exasperated jailer brought 
in a fiddler to annoy him; but while he played, G. Fox so 
overpowered him by his singing, "being moved by the ever- 
lasting power of the Lord God," that they were "struck and 
confounded," and went away; leaving him to the unmolested 
enjoyment of his heart-felt hymns of praise, and rejoicing 
that he was thus found worthy to suffer for the sake of his 
great Lord and Master, whose precepts he had thus far boldly 
and faithfully declared, without respect of persons. "Blessed 
are ye when men shall revile you, and persecute you, and 
shall say all manner of evil against you falsely, for my sake. 
Rejoice, and be exceeding glad: for great is your reward in 
heaven."— Matt, v. 11, 12. 

In this prison, he became acquainted with James Parnell, 
a youth of only sixteen years, but remarkable for his early 
piety and religious life: he had been so struck with G. Fox's 
preaching and doctrine, that he frequently visited him while 
in bonds, eagerly seeking instruction; and "the Lord quickly 
made him a powerful minister of the word of life, and many 
were turned to Christ by him." Travelling soon afterwards 
into Essex as an acknowledged minister of the Quakers, he 
was imprisoned with many others, in Colchester Castle, and 
subjected to the cruelty of a merciless jailer, who was en- 
couraged in his brutality by the magistrates themselves. At 
this time, James Parnell was extremely debilitated by severe 
indisposition, and was confined in a place called the oven, a 
large hole in the wall, and so high from the ground, that it 
was only accessible by a short ladder and a rope, because the 
ladder was not sufficiently long. From this place, he was 
constrained by the jailer to come down every day for his 
food, refusing him the advantage or any assistance which his 
fellow-prisoners would gladly have rendered him. Climbing 
up one day to this incommodious dormitory, with his day's 



A POPULAR LIFE OF GEORGE FOX* 117 

provisions in one hand, he missed his hold of the rope through 
weakness, and falling down, was so much shaken, that he died 
very soon afterwards in consequence of his fall. After his 
death, his persecutors, "to cover their own cruelty, wrote a 
book, stating, "that he fasted himself to death." Thus he 
died a martyr to his religious convictions about two years 
after he had joined the Quakers. 

Notwithstanding the severity and closeness of George Fox's 
imprisonment, he managed to send forth a strong remon- 
strance against the proceedings of the magistrates; and ano- 
ther paper, challenging all those who had any objections to al- 
lege against his doctrine, to a public refutation, and he would 
undertake to defend it by scripture proof. He was not with- 
out active friends also without the walls of the castle; for 
Justice Benson and Justice Pearson wrote to the judges in 
his defence, and made no small stir about the shameful 
manner in which he was treated. The latter person, after 
much difficulty, succeeded in obtaining permission to visit 
him, in company with the governor of the castle, who upon 
seeing the filthy place in which he was confined (shut up 
with moss-troopers, thieves, and felons) and upon hearing of 
the ill-treatment of his keepers, cried, "Shame upon the con- 
duct of the justices of Carlisle." He summoned all the jail- 
ers to appear, made them all enter into sureties for their fu- 
ture good behaviour, and the one whose conduct had been so 
outrageous, he ordered to be shut up in the same foul dun- 
geon, and that G. Fox should be better accommodated. 

During his confinement with those unfortunate and de- 
praved characters, of both sexes, his sincere piety and kindly 
feeling, united to his good example, had a great effect upon 
the minds of his wretched companions: they treated him 
with respect, and several of them became sincere and true 
penitents, so powerfully and so feelingly had he laid open to 
them the profligacy of their evil courses. 

The affair of his illegal imprisonment gaining publicity, 
created so much sensation, that a report of the case was 
brought before Cromwell's first parliament, which at this 
time sat for a brief six months. The committing magistrates, 



118 A POPULAR LIFE OF GEORGE FOX. 

therefore, apprehending they might be called to account by 
the parliament, for their unconstitutional proceedings, since 
it clearly appeared that they had neither grounds for a trial 
nor any charge for which they could justly detain him, 
turned him out of prison without either form or examination. 

No sooner was he released from durance at Carlisle, than 
he recommenced his usual labours of attending churches, 
markets, fairs, and other concourses of men, losing no oppor- 
tunity of spreading his doctrine, or of occupying with his 
talent. And passing in this way through the counties of 
Durham and Northumberland, he returned once more to 
Swarthmore, about the end of the year. At several places, 
upon this northern journey, in consequence of his maintain- 
ing that the holy scriptures were the words, and not the 
word, of God, as they were more generally called, he was 
more than once mistakenly charged with having denied the 
scriptures, and in consequence was led into many disputes, 
with a variety of ministers, upon the propriety of a term, he 
considered alone applicable to Christ or his power. In this 
controversy, both parties unquestionably meant the same 
thing, although they employed different expressions to desig- 
nate it: and notwithstanding that the nice distinction of the 
terms made by G. Fox in these instances is perfectly con- 
sonant with the gospel of St. John, still the dispute seems to 
have partaken more of the nature of a quibble about a dis- 
tinction, than of any more solid objection. 

A report was at this time widely circulated, and which 
for the moment seemed to gain credence with their enemies, 
"that the Quakers would soon come to an end, because they 
would eat up one another," and it was published by Lampitt 
and his party, that this downfall would take place before the 
expiration of another year. The report arose from the cir- 
cumstance of their always resorting to the houses of their 
own persuasion, upon all occasions of their travelling; a prac- 
tice originating from a feeling of Christian hospitality, and 
afterwards generally adopted by them on account of the abuse 
and insults, to which their singularities subjected them, from 
the ill-bred frequenters of most houses of public entertain- 



A POPULAR LIFE OF GEORGE FOX. 110 

merit. Another circumstance also operated against them at 
first, that as they would neither bow the knee, nor "scrape 
the leg," nor pull off the hat to any one, nor use the plural 
pronoun in addressing a single person, they gave so much 
offence to their superiors and equals, that those who were in 
any sort of trade, lost many of their profitable customers. 
In process of time, however, as their principles became better 
Known, and as people found that their honesty and integrity 
in all their dealings might be always relied upon, the case 
took an opposite turn: and then every one was inquiring for 
a Quaker draper, or shoemaker, &c, &c; so that the cry 
then began to be raised against them, "that if we let these 
Quakers alone, they will soon get all the trade into their 
own hands." Dpon this, G. Fox observes, "this hath been 
the Lord's doing for his people, and my desire is, that all 
who profess his holy truth, may be kept sensible thereof, 
that all may be preserved in and by the power of his Spirit, 
faithful to God, and faithful to man; first to God, in obeying 
Him in all things, and then in doing unto all men that which 
is just and righteous In all things that they have to do with 
them." 

The following letter was addressed to the inhabitants of 
the parish of Ulverstone, soon after his appearance in this 
part of the kingdom: • 

"Consider, people! who are within the parish of Ulver- 
stone; I was moved of the Lord to come into your public 
places to speak among you, being sent of God to direct your 
minds to him, that you might know where you might find 
your Teacher; that your minds might be staid alone upon 
God, and you might not gad abroad to seek an outward 
teacher; for the Lord God alone will teach his people; and 
He is coming to teach them, and to gather them from idols' 
temples, and from the customary worships, in which all the 
world is trained up. God hath given to every one of you a 
measure of his Spirit, according to your capacities: liars, 
drunkards, adulterers, and thieves, and you who follow filthy 
pleasures, you all have this measure in you. This is the 



120 A POPULAR LIFE OF GEORGE FOX. 

measure of the Spirit of God, that shows your sin, and evil 
and deceit; which lets you see that lying is sin; and that 
theft, drunkenness, and uncleanness, are all the works of 
darkness. Therefore, as nothing that is unclean shall enter 
into the kingdom of God, mind your measure, and prize your 
time while you have it, lest the time come that you say with 
sorrow: we had time, but it is past. Oh! why will ye die? 
Why will ye choose your own ways? Why will ye follow 
the course of the world? and, Why will ye follow envy, 
malice, drunkenness, and foolish pleasures? Know ye not 
in your consciences that all these are evil and sin; and that 
such as act such things, shall never enter into the kingdom 
of God ? Oh ! that ye would consider, and see how you have 
spent your time, and mind how ye do spend it, and observe 
whom ye do serve; for 'the wages of sin is death/ Do not 
ye know that whatsoever is more than yea and nay, cometh 
of evil? Therefore, love the light, with which Christ hath 
enlightened you, who saith, 'I am the Light of the world.' 
and who doth enlighten every one that cometh into the 
world. One loves the light, and brings his works to the 
li&ht, and there is no occasion at all of stumbling; the other 
hates the light, because his deeds are evil, and the light will 
reprove him. Thou that hatest this light, thou hast it: thou 
knowest that lying is evil, drunkenness is evil, swearing is 
evil, fornication, theft, and all ungodliness, and all unright- 
eousness, are evil. Christ Jesus hath given thee light enough 
to see that all these are evil. This light, if thou lovest ic, 
will teach thee holiness and righteousness, without which, 
none shall see God; but if thou hatest this light, it is thy 
condemnation. Thus are Christ's words found to be true, 
and fulfilled among you: you that hate this light, set up hire- 
lings, and idols' temples, and such priests as bear rule by 
their means; such shepherds as hold up such things; such as 
are called of men — masters, and have the chiefest places in 
the assemblies, whom Christ cried wo against; (Matt, xxiii.) 
such as go in the way of Cain, in envy, and after the error 
of Balaam for wages, gifts, and rewards: these have been your 
teachers, and these you have held up. But they who love 



A POPULAR LIFE OF GEORGE FOX. 1*11 

the light, are taught of God; and the Lord is coming to teach 
his people himself, and to gather them from hirelings, and 
from such as seek for gain in their quarter, and from such as 
bear rule by their means. 

"The Lord is opening the eyes of people, that they may 
see such as bear rule over them. But all whose eyes are 
shut, are such as the prophets spoke of, that 'have eyes, and 
see not,' but are foolish, upholding such things. Therefore, 
poor people, as ye love your own souls, consider the love 
of God to your souls, while ye have time, and do not turn 
the grace of God into wantonness. That which shows you 
ungodliness and worldly lusts, should and would be your 
Teacher, if ye would hearken to it; for the saints of old wit- 
nessed the grace of God to be their Teacher, which taught 
them to live soberly and godly in this present world. Ye 
that are not sober, this grace of God hath appeared unto you, 
but you turn it into wantonness, and so set up outward 
teachers, who are not sober, not holy, not godly. Here you 
are left without excuse, when the righteous judgment of God 
shall be revealed upon all who live ungodly. Therefore to 
the light within you I speak; and when the book of con- 
science shall come to be opened, then shall you witness what 
1 say to be true, and you all shall be judged out of it. God 
Almighty direct your minds, (such of you, especially, who 
love honesty and sincerity,) that you may receive mercy in 
the time of need. Your Teacher is within you ; lack not 
faith: it will teach you both lying in your beds, and in going 
abroad, to shun all occasion of sin and evil. 

"George Fox." 

The following extract is from a letter addressed to his own 
followers in the northern counties: — 

" To you all, Friends every where scattered abroad. 
"In the measure of the life of God, wait for wisdom from 
God, even from Him, from whom it comes. And all ye, 
who are children of God, wait for the living food from the 
living God, to be nourished up to eternal life, from the one 
11 



122 A POPULAR LIFE OF GEORGE FOX 

fountain, from whence life comes; that in order ye may all 
be guided and walk; and that every one in particular may 
see to, and take care of, the ordering and ruling of his own 
family; that in righteousness and wisdom it may be governed, 
the fear and the dread of the Lord being set in every one's 
heart; that the secrets of the Lord every one may come to 
receive; that stewards of his grace you may come to be, to 
dispense it to every one as they have need; so that nothing 
that is contrary to the pure life of God, may be brought forth 
in you, or among you; but all that is contrary to it, may by 
it be judged; so that in light, in life, and love, ye may all 
live, and all that is contrary to the light, the life, and love, 
may be brought to judgment, and by that light be con- 
demned." It then goes on to state that all human wisdom, 
boastings* pride, strife, and lusts are contrary to this divine 
light, and by it are condemned in the hearts of those who 
are watchful to abide in its sure teachings. 



A POPULAR LIFE OF GEORGE FOX. 123 



CHAPTER VII. 



1654 — Departure from Swarthmore — Reproves a company of Ranters 
for swearing — Turbulent meetings near Halifax — Disputation with 
the clergy at Drayton, his birth-place — Arrested by Colonel Hacker, 
and sent before Cromwell — His interview at the palace and libera- 
tion — His picture of a fine lady and fine gentleman of the Common- 
wealth. 



"But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 
nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the 
great King. Neither shalt thou swear by thy head, because thou canst not make 
one hair white or black: but let your communication be, yea, yea; nay, nay; for 
whatsoever is more than these cometh of evil." — Matt. v. 34— 37. 

" But above all things, my brethren, swear not, neither by heaven, neither by 
the earth, neither by any other oath ; but let your yea be yea ; and your nay, nay; 
lest ye fall into condemnation." — James v. 12. 

In the beginning of the year 1654, G. Fox turned his face 
southwards, and taking leave of his kind friends at Swarth- 
more, he proceeded to Lancaster, from whence he travelled 
through part of Yorkshire, Lincolnshire, and Nottingham- 
shire, every where unremitting in his spiritual labours, and 
in the duties of his mission. Upon this journey he was often 
brought into contact with the Ranters, a captious sect, which 
had extended its pernicious doctrines very widely at this 
time; but, through the extravagant notions, and profligate 
lives of its advocates, very soon fell into universal discredit. 
Meeting with a large company of these men in the Peake 
country, in Derbyshire, he reproved them for swearing; a 
vice to which they were much addicted, alleging in defence 
of their practice, that the patriarchs, Moses, and the angels 
swore, he replied: "he confessed all these did so, as the scrip- 
ture records; but Christ, who said, < before Abraham was I 
am/ commanded, 'swear not at all.' Christ ends the prophets, 
the old priesthood, the dispensation of Moses, and reigns 



124 A POPULAR LIFE OF GEORGE FOX. 

over the house of Jacob and Joseph; and he says, 'Swear not 
at all.' And God when he bringeth the first begotten into 
the world, saith, 'let all the angels of God worship him/ to 
wit, Jesus Christ, who saith, 'Swear not at all/ As for the 
plea that men make of swearing, to end their strife, Christ, 
who says, 'Swear not at all/ destroys the devil and his works, 
who is the author of strife; for that is one of his works. And 
God said, ' this is my beloved Son, in whom I am well pleased, 
lear ye him/ So the Son is to be heard, who forbids swear- 
ing. And the apostle James, who did hear the Son of God, 
followed him, and preached him, forbids all oaths" 

It is upon this direct command of our Saviour, confirmed 
by the testimony of the apostle James, and by the practice 
and opinion of all Christians of the first three centuries, that 
the Quakers ground their refusal of all manner of oaths. No 
sooner, however, was their fidelity and firmness in resisting 
this unchristian practice known, than their noble testimony 
against it was converted into a pretext of severe persecution. 
And on this account, whenever a Quaker was marked out 
for destruction, his oppressors had only to bring him before a 
magistrate, and tender him, either the oath of abjuration, 
under Cromwell, or those of allegiance and supremacy, after 
the Restoration: his certain refusal to take either of them, 
or any other oath, invariably sent him to prison; sometimes 
followed by a confiscation of his property, and sometimes 
by a sentence premunire, that often ended in the total ruin 
of his estate and family. 

The argument urged by G. Fox on this point, is close and 
unanswerable, if we keep strictly to the plain sense, and 
simple grammatical meaning of the passage quoted from 
Matthew. For, if the decisive and comprehensive nature 
of the pointed injunction: "But I say unto you, Swear not 
at all" and the closing declaration thereof, "Whatsoever is 
more than these, cometh of evil/' which extends it to every 
description of swearing, without any exception whatever, and 
by which our Lord explains and justifies his law; be taken 
in conjunction with other passages on the same subject, as 
Matt, xxiii. 21, 22, and James v., we shall find, "that oaths 



A TOPULAR LIFE OF GEORGE FOX. 125 

of a secondary kind are forbidden by our Lord, on the ex- 
press principle, that they were nearly allied to more solemn 
oaths, and that some of these forms did, in fact, involve a 
real swearing by Jehovah."* 

With this view of the subject, how can we reconcile the 
39th Article of the church on "a Christian man's oath," with 
these passages? Is not that Article, in fact, a direct contra- 
diction of a universal gospel precept, and a violation of our 
Saviour's command, "Swear not at all?" which like all other 
tenets opposed to the gospel, savours of its popish origin, and 
is founded in expediency and upon worldly policy. The 
only arguments brought forward by churchmen, in defence 
of this Article, are drawn from scholia or glosses, in which 
by perverting the simple meaning of scripture, they endea- 
vour to make it appear, that in these passages, our Saviour 
only forbade swearing by the creatures, and the use of secon- 
dary and profane oaths. Whereas his command is, "Swear 
not at all," and is qualified by no kind of exception, either 
stated or implied, and therefore is as fully binding upon all 
Christians, as any one command of the decalogue ever was 
to the Jews: and in this light it was received by the early 
fathers of the church, prior to the fourth century. Some of 
these glosses even go so far as to assert, that both our Saviour 
himself and St. Paul swore. 

This subject suggests another important consideration. If 
the holy gospel is our only outward rule of faith, then it fol- 
lows, that the articles of the church, wherein they contradict 
the gospel, or are not in strict unison with it, must be wrong; 
but if the 39 Articles are to be our rule, then it follows by 
the same induction, that the gospel itself is in error. One 
of these two positions must be admitted, and it must be left 
to the good sense of the reader to make his own election. 

"'Man cannot do any meritorious work; the free grace 
of God, which he receives through faith in Christ, alone saves 
him:' such was the doctrine proclaimed in Christendom, 
when Luther gave forth his version of the New Testament 



See Gurney on Oaths, p. 3.34. 
11* 



126 A POPULAR LIFE OF GEORGE FOX. 

a doctrine which could not fail to impel it towards scripture. 
In fact, if faith in Christ is every thing in Christianity, if the 
practices and ordinances of the church are indifferent, it is 
not to the word of the church, but to the word of Christ, 
that adhesion must be given." * 

Surely, this is a subject more worthy the mature conside- 
ration of our highly professing Christian church, than dis- 
cussing the innovations of surplices, and the mummery of 
u courtesies and candlesticks;" for no argument drawn from 
the writings of papists, or from the traditions of the Romish 
church, can ever be allowed as a sufficient authority to set 
aside any one precept of the gospel. The experience of 
nearly two centuries shows, in the case of the Quakers, that 
the affirmation has been in all cases as religiously observed, 
as ever was an oath in any age of the world; for during this 
period, scarcely an instance can be brought forward of a 
false affirmation, whereas on the contrary, the crime of per- 
jury is of almost daily occurrence in our courts of law. At 
this time, when the diffusion of knowledge is becoming every 
day more general, and when a great mass of the people are 
inquiring into these matters for themselves, they are be- 
coming less and less satisfied to overlook, either the mistakes, 
or the short-comings of their predecessors, upon religious as 
well as upon political affairs. Queen Elizabeth altered the 
39 Articles to suit her own views, and reduced them from 
42 to 39, surely, they may again be altered to bring them 
into closer accordance with the gospel. 

During his travels into Yorkshire, he held a meeting, for 
want of better accommodation, in a close belonging to 
Thomas Taylor, about three miles from Halifax. Soon after 
the Friends had assembled, the meeting was interrupted by 
the sudden inroad of a boisterous crew, led on by several 
butchers who had sworn to kill him, and they endeavoured 
to disperse the meeting by yelling and pushing the Friends 
about. At last G-. Fox was moved to stand up in the midst, 
and say, "If they would discourse of the things of God, let 

* D'Aubigne's Reformation, vol. iii. book ix. chap. ix. p. 287. 






A POPULAR LIFE OF GEORGE FOX. 127 

them come to him one by one; and if they had any thing to 
object, he would answer them all, one after another/' These 
few words, impressively delivered, caused a general silence, 
and then, he says, "the Lord's power came so over them all 
and answered the Divine Witness in them, that they were 
bound by the power of God, and a glorious powerful meet- 
ing ensued; and the minds of many people were awakened 
by the Holy Spirit in them, to God, and to Christ their 
Teacher." The evil spirit of these butchers, and the unruly 
vulgarity of their companions, was so suddenly subdued for 
the time, and so chained down by some awful sense of a con- 
trolling power, that they were unable to carry into effect 
their nefarious designs. Such was the power and the autho- 
rity with which he spoke. One of these butchers was very 
shortly after committed to York jail for killing a man; and 
another of them who for a long time had been in the habit 
of thrusting out his tongue, in derision, whenever he saw a 
Quaker, had his tongue swollen out of his mouth, by disease, 
to such an extent, that he could never again draw it back, 
but died with it in this miserable condition. 

We next find him on a visit to his family at Drayton, his 
native place, from which he had been absent about three 
years. Here he was challenged to hold a disputation with 
his old parish priest, Nathaniel Stephens, who had now turned 
Independent, and was supported by many ministers of that 
persuasion, all of whom made so sure of confuting G. Fox, 
and of overthrowing his doctrine, that they had given notice 
of this meeting in their respective parishes, and many hun- 
dreds of people assembled upon the occasion. G. Fox says, 
"that the priests thought that day to have trampled down 
Truth, but the Truth came over them." Like most other 
meetings of this kind, both parties accused one another with 
being false prophets; but G. Fox overwhelmed his opponents 
with such pointed quotations, from the Old and the New 
Testament, proving against the practice of tithes, and of 
preaching for pay, that the meeting was at last broken up in 
a very unruly manner: the disputants still remaining pretty 
much of the same opinion as when they began; "but great 



128 A POPULAR LIFE OF GEORGE FOX. 

numbers of hearers were convinced by G. Fox, and many 
who had been before convinced, were that day confirmed in 
the truth." 

In a prior dispute, Stephens had admitted before the 
people, "that G. Fox had come to the light of the sun, and 
now he wanted to put out his star-light." Upon which G. 
Fox replied, " He would not quench the least measure of God 
in any one, much less put out his star-light, if it were the 
true light from the morning-star." And farther, "If he had 
any thing from Christ, he ought to speak it freely, and not 
to take tithes from people for preaching; seeing Christ com- 
manded his ministers to give freely as they had received 
freely." 

The argument respecting the free preaching of the gospel, 
founded upon that injunction of our Saviour to the twelve, 
and afterwards to the seventy disciples, whom he sent forth 
to heal by miracles and to preach: "freely ye have received, 
freely give:" still remains a subject on which the bulk of the 
Christian world essentially differs from the Quakers, in how 
far this injunction is to be considered in the light of a special 
charge to those disciples, and applicable only to their par- 
ticular circumstances, or whether it is to be taken as the 
Quakers view it, in the more general sense, and as a precept 
intended for the regulation of all future ministers of the 
gospel, a construction, however, that the practice and pre- 
cepts of the apostles seem to authorize. The Quakers also 
essentially differ from all other Christians, in the purity of 
their standard for the necessary qualification of it, by not 
admitting any one to the exercise of this important function, 
who is not immediately called thereto by the Holy Spirit; 
and as we have before stated, without this inward vocation, 
they consider no outward preparation whatever, as a suffi- 
cient qualification for this sacred office. 

Very soon after this great meeting at Drayton, he was ar- 
rested by order of Colonel Hacker, and at night was brought 
beforef him for examination; the Colonel was surrounded by 
many of his officers, who questioned him as to the purport 
of the Quakers' meetings, for a secret plot against the Pro- 



A POPULAR LIFE OF GEORGE FOX. 129 

lector had just been discovered. His explanation was so far 
satisfactory, that Colonel Hacker told him he was at liberty 
to return home, provided he would remain there, and refrain 
from attending meetings. With this stipulation he refused 
to comply, because it would imply that he had committed 
some offence for which the government required him to stay 
at home; he also alleged as a further reason, that "he must 
have liberty to serve God, and go to meetings." Colonel 
Hacker replied, as that was the case, he should send him the 
next day, under the charge of Captain Drury, before the 
Lord Protector. The next morning, at the point of day, 
being brought up into the Colonel's chamber, while he was 
yet in bed, previously to his departure, he knelt down and 
prayed the Lord to forgive him; "for he, like Pilate, would 
wash his hands; but when the day of his misery and trial 
should come upon him, he bid him then remember what he 
had said to him." 

After the Restoration, while Colonel Hacker was in prison, 
and only a few days prior to his execution at Tyburn, he con- 
fessed to Margaret Fell, upon her reminding him of the cir- 
cumstance, "that he knew what she meant, and had a trouble 
upon him for it/" 

The affair of his arrest was a concerted scheme between 
Stephens' party and Colonel Hacker, in order to get rid of 
G. Fox and stop the spread of his opinions, by preventing 
him from holding any more meetings, at all of which their 
own tenets had been refuted by him. This design was made 
apparent while on their journey to London, from the circum- 
stance of Captain Drury several times offering him his liber- 
ty upon the terms proposed by Colonel Hacker: but as G. 
Fox remained firm to his purpose, he was carried to town, 
and lodged at the Mermaid, at Charing Cross. The follow- 
ing day, Captain Drury waited upon Oliver Cromwell, who 
sent a message to G. Fox requiring him to promise, " never to 
take up any carnal weapon against him or the government, as 
it then stood, which declaration he might write in what words 
he saw good, and put his hand to it." Whereupon he wrote 
a paper, stating that, "He did in the presence of the Lord 



130 A POPULAR LIFE OF GEORGE FOX. 

God declare, that he did deny the wearing or drawing of any 
carnal sword, or any other outward weapon, against him or 
any other man. And that he was sent of God to stand a 
witness against all violence and against the works of dark- 
ness; and to turn people from darkness to light; to bring 
them from the occasion of war and fighting to the peaceable 
gospel; and from being evil-doers, to which the magistrates' 
sword would be a terror." To this paper he signed his 
name, and sent it to the Protector; and a few days after, he 
was summoned to an interview with him at Whitehall, 
which took place early in the morning while he was dress- 
ing. As G. Fox entered the apartment, he was moved to 
say: "Peace be unto this house;" he also exhorted Crom- 
well "to keep in the fear of God, that he might receive wis- 
dom from Him; that by it he might be ordered, and with it 
he might order all things under his hand unto God's glory." 
Cromwell had then a long discourse with him about truth 
and religion, in which "he carried himself very moderate- 
ly." He however complained to G. Fox that the Quakers 
quarrelled with his ministers; who in reply told Cromwell, 
that it was against their principle to quarrel with any one, 
but that the clergy charged the Quakers with being false 
prophets, which they retorted by showing from the scrip- 
tures how much the clergy themselves resembled the false 
prophets, both in their doctrine and practice. He then entered 
at large upon his own opinions and doctrine, producing his 
usual quotations against tithes and hirelings, and exhibiting 
the marks by which the false prophets were to be known. 
During this address, Cromwell several times said, "It was 
very good, and it was truth." G. Fox resumed, "that all 
Christendom possessed the scriptures, but they wanted the 
power and spirit that those had, who gave forth the scrip- 
tures, and that was the reason they were not in fellowship 
with the Son, nor with the Father, nor with the scriptures, 
nor with one another." 

The interview was now interrupted by the arrival of se- 
veral persons, and upon G. Fox retiring back a few paces, 
Oliver Cromwell caught him by the hand, and with tears in 



A POPULAR LIFE OF GEORGE FOX. 131 

his eyes said, "Come again to my house; for if thou and I 
were but for an hour a day together, we should be nearer 
one to the other;" adding, "that he wished him no more 
harm than he did to his own soul." G. Fox replied, "If 
he did, he wronged his own soul; and admonished him to 
hearken to God's voice, that he might stand in his counsel, 
and obey it; and if he did so, that voice would keep him 
from hardness of heart; but if he did not heed God's voice, 
his heart would be hardened." This injunction Cromwell 
acknowledged to be true. Upon leaving the Protector, Cap- 
tain Drury came after him, and informed him that his Lord 
Protector said, he was at liberty, and might go whither he 
pleased, and then conducted him into a great hall, where the 
Protector's gentlemen were to dine. He asked them, "why 
they brought him thither?" and he was told, that it was the 
Protector's desire that he should dine with them. "He 
then bid them inform the Protector, that he would not eat 
of his bread, nor drink of his drink." When Oliver Crom- 
well heard this message, he exclaimed, "Now I see there is 
a people arisen, that I cannot win either with gifts, honours, 
offices, or places, but all other sects and people I can." 

This narrative divulges the crafty policy of Cromwell, 
and at the same time exposes the hollow principle and want 
of integrity which ruled the different parties of the day. His 
message to G. Fox shows that he perfectly understood his 
character, and also that he was well aware how little he had 
to fear from the opinions and general conduct of the Qua- 
kers; and that till he had tried them, he could not tell, but 
that they were to be bought at a price the same as all other 
people. The courtesy held out to G. Fox as a bait, and 
which most men under similar circumstances would have 
esteemed an honour, was upon this occasion rejected; and 
Cromwell's exclamation upon his refusal, unfolds a volume 
of his character and policy. 

The interest excited by the novelty of G. Fox's opinions, 
had now become so general, that during his abode at the 
Mermaid, at Charing Cross, he was visited by a variety of 
people; many coming from curiosity, and many from a de- 



lo2 A POPULAR LIFE OF GEORGE FOX. 

sire of conversing and disputing with a man who had ad* 
vanced doctrines so different to the opinions, and in some in- 
stances, so at variance with the practices of all other de- 
nominations of Christians. This period of our national his- 
tory, was, in fact, the era of religious disputations-; they form- 
ed the leading topics of conversation, excited great interest 
with all classes, and formed the ground-work of all the po- 
litical changes of this eventful period; for even the soldiers 
of the Commonwealth were pre-eminently affected with po- 
lemical controversy. To this circumstance, we may in a 
great measure attribute the very striking features of this re- 
markable revolution, which differed so widely in all its cir- 
cumstances and results, from that at the close of the eigh- 
teenth century, which overwhelmed France with the gross- 
est infidelity, and widely spread its pernicious seeds over a 
large portion of the European continent; clearly manifest- 
ing, that even the horrors and crimes of a civil war are 
greatly mitigated where Christianity is honoured as a divine 
principle, and acknowledged as the ostensible rule of life. 

An opposite view of the case is however taken by an able 
modern writer, who says, "There is a close analogy between 
the popular revolutions of France and England. In France, 
the same symbols and principles re-appeared; but more rapid- 
ly and on a wider theatre. The elements of humanity are 
always the same; the Inner Light dawns upon every nation, 
and is the same in every age; and the French Revolution 
was a result of the same principles as those of G. Fox, gain- 
ing dominion over the mind of Europe/ ^ The only analo- 
gy, however, between the two events is, that both resulted 
from the progress of knowledge emancipating the mind from 
the superstitious veneration for ancient institutions, which 
only secured to the privileged classes wealth and honours, 
at the expense of the mass of the people. In both, we see 
the same contest for political liberty, the same struggle of 
mind to free itself from the thraldom of superstition; in the 
former, carried on by endeavouring to rid Christianity of its 

* Bancroft's "History of America,'' vol. i. p. 343. 



A POPULAR LTFE OF GEORGE FOX. 133 

popery; and in the latter, by condemning as a farrago of non- 
sense every fact and principle, that was ever held as sacred 
and holy by the Christian world. But the "Inner Light" of 
G. Fox is the grand principle of Christianity — the purifying 
operation of the divine grace in the heart — a principle, the 
very reverse of which was the great feature of the French 
Revolution; in which man denied the living God, blasphemed 
his Holy Name, and fell prostrate before the idol of human 
reason. He blindly gave himself up to the unrestrained reign 
of the passions, stained with the foulest crimes against mo- 
ralit}^, the grossest infidelity, and the most infamous blas- 
phemy. While in the English struggle, although he was 
sometimes misled by enthusiastic feelings and the fanatical 
character of the times, still by admitting the broad principles 
of Christianity as his rule, he was saved from the gross crimes 
which polluted the latter convulsion. 

Some of his interviews, while at the "Mermaid," afford a 
striking picture of the times. " Once," he says, "a company 
of officers being with me, desired me to pray with them. I 
sat still, with my mind retired to the Lord. At last I felt 
the power and spirit of God to move me, and the Lord's 
power did so shake and shatter them, that they considered, 
although they did not live in it" Upon another occasion, a 
Colonel Packer, with several of his officers, called upon him, 
and while they were in the room, came in a large company 
of Ranters. The latter upon entering his apartment ordered 
beer and tobacco for themselves, G. Fox however objected to 
their taking such a liberty in his room, and told them, that if 
they wished to smoke and drink, they must retire to another 
room in the inn. Upon which one of them cried out, "all is 
ours," and another exclaimed, "all is well." G. Fox reproved 
the latter, replying, "how can all be well, when thou' art so 
peevish, and envious, and crabbed; for he perceived he was of 
a peevish nature." He then spoke to all their several con- 
ditions individually, in so pointed a manner, that they looked 
at one another and wondered. He also reproved the colo- 
nel for his "light and chaffy" words upon serious subjects. 
The colonel and his officers were Baptists, and the Ranters 
12 



134 A POPULAR LIFE OP GEORGE FOX. 

were extremely complaisant to them ; they both bowed and 
scraped to each other "over much," and G. Fox told them, 
"they were fit to go together, for they were both of one 
spirit/ ' 

After his liberation, he took up his abode in the city, 
where he held many "great and powerful" meetings; so 
thronged were they by people of all persuasions, "that he 
could hardly get to and from them for the crowds of people." 
Numbers were converted daily, and large meetings were 
established in several parts of the city, to the no small annoy- 
ance of the preachers among the prevailing sects, who were 
" greatly disturbed" by this favourable reception of his tenets. 
During his stay in the city, "he was moved" upon several 
occasions to go up to Whitehall, and personally to exhort and 
reprove the officers of Cromwell's gentlemen of the guard; 
and in the course of these visits to the palace, he was brought 
into contact with one of the Protector's priests, retained by 
him as a " news-monger/' of which he had many employed 
in this capacity. This important personage, who superin- 
tended the publication of the Gazette^ took so much offence 
at G. Fox's freedom of address, especially as he had presumed 
to reprove a man of his consequence, published in his paper 
many falsities about G. Fox and the Quakers; but he was 
afterwards so closely called to account for them, he was 
obliged to withdraw his attack and leave them unmolested. 
"These priests, the news-mongers, were of the Independent 
sect like those in Leicestershire; but the Lord's power came 
over all their lies, and swept them away. A great convince- 
ment there w T as in London, and some in the Protector's 
house and family: I went to see him again," he says, "but 
could not get to him, the officers were grown so rude." 

About this time, he wrote an address to all "professors of 
Christianity," warning them to beware, that as the high- 
priest and Jews denied Christ when on earth, so also they, 
by their unchristian conduct, and acrimonious spirit, were 
not only equally denying him, but were also crucifying 
Him daily by their pride and uncharitable feeling towards 
other professors. He wrote also to the Pope, and to all 






A POPULAR LIFE OF GEORGE FOX. 135 

Catholic kings and rulers in Europe, calling upon them to 
amend their ways, and renounce their idolatrous practices. 
And another long address he wrote to the commissioners 
appointed by the Parliament for the trying and approving 
of ministers, giving them very good and Christian advice 
upon the important duties of their office ; but as this commis- 
sion was issued in too much of a political and party spirit, 
and was intended more for the elevation of the ruling party 
at the expense of their opponents, than for the reformation of 
abuses, it is to be feared that his advice was as much lost upon 
them, as it was upon the Pope and the Catholic rulers of 
Europe. The following, as it draws a vivid picture of a fine 
lady and gentleman of the Commonwealth, in which their 
habiliments, vanities, and pastimes are minutely depicted, we 
shall insert at full: — 



"To SUCH AS FOLLOW THE WORLD'S FASHIONS. 

"What a world is this! How doth the devil garnish him- 
self! how obedient are people to do his will and mind ! They 
are altogether carried away with fooleries and vanities, both 
men and women. They have lost the hidden man of the 
heart, the meek and quiet spirit; which with the Lord is of 
great price. They have lost the adorning of Sarah; they are 
putting on gold and gay apparel; women plaiting the hair, 
men and women powdering it; making their backs look like 
bags of meal. They look so strange, that they can scarcely 
look at one another; they are so lifted up in pride. Pride 
hath puffed up every one of them. They are out of the fear 
of God; man and woman. Young and old; one puffs up 
another. They must be in the fashion of the world, else 
they are not in esteem ; nay, they are not respected if they 
have not gold or silver upon their backs, or if their hair be 
not powdered. But if one have a store of ribbons hanging 
about his waist, at his knees, and in his hat of divers colours, 
red, white, black, or yellow, and his hair powdered, then he 
is a brave man, then he is accepted, then he is no Quaker, 
because he hath ribbons on his back, belly, and knees, and 
his hair is powdered. This is the way of the world. But 



136 A POPULAR LIFE OF GEORGE FOX. 

is not this from the lust of the eye? the lust of the flesh, or the 
pride of life? Likewise the women having their gold, their 
patches on their faces, noses, cheeks, and foreheads, their 
rings of gold on their fingers, their cuffs double under and 
above, like a butcher with his white sleeves; their ribbons 
tied about their hands, three or four gold laces about their 
clothes; this is no Quaker, they say. This attire pleaseth 
the world; and if they cannot get these things they are dis- 
contented. But this is not the attire of Sarah, whose adorn- 
ing was the hidden man of the heart, of a quiet and meek 
spirit. This is the adorning of the heathen, not of the apos- 
tle, nor of the saints, whose adorning was not wearing of 
gold, nor plaiting of hair, but that of a meek and quiet spirit, 
which is of great price with the Lord. Here was the so- 
briety and good ornament which was accepted of the Lord. 
This was Paul's exhortation and preaching; but we see the 
talkers of Paul's words live out of Paul's command, and 
out of the example of Sarah, and are found in the steps of the 
great heathen, who comes to examine the apostle in his gor- 
geous apparel. Are not these, that have got ribbons hanging 
about their arms, hands, waists, backs, knees, and hats, like 
fiddlers' boys? This shows that they are got into the basest 
and most contemptible life, who are in the fashion of fiddlers' 
boys and stage-players, quite out of the paths and steps of 
solid men; and in the very steps and paths of the wild heads, 
who give themselves up to every invention and vanity of the 
world that appears, and are inventing how to get it upon 
their backs, heads, legs, and feet, and say, if it be out of the 
fashion, it is nothing worth. And further, if one get a pair 
of breeches like a coat, and hang them about with points, 
and up almost to the middle, a pair of double cuffs upon his 
hands, and a feather in his cap, here is a gentleman; bow 
before him, put off your hats, get a company of fiddlers, a set 
of music, and women to dance. This is a brave fellow. Are 
these your fine Christians ? yea, say they, they are Christians ; 
but, say the serious people, they are out of Christ's life, out 
of the apostle's command, and out of the saint's ornament. 
To see such as these, a company of them playing at bowls., 



A POPULAR LIFE OF GEORGE FOX. 137 

or at tables, or at shovel-board, or each taking his horse, with 
as many bunches of ribbons on his head as the rider hath 
on his own, perhaps a ring in his ear too, and so go to 
horse-racing to spoil the creatures. Oh! these are gentle- 
men indeed, these are bred up gentlemen, these are brave 
fellows, they must take their recreation; for pleasures are 
lawful. These in their sports set up their shout like wild 
asses. Here is evil breeding of youth and young women, 
who are carried away with the vanities of the mind in their 
own inventions, pride, arrogance, lust, gluttony, uncleanness. 
These be they that live in pleasures upon earth; these be 
they who are dead while they live; who glory not in the 
Lord, but in the flesh: these be they that are out of the life 
that the scriptures were given forth from, who live in the 
fashions and vanities of the world, out of the truth's adorn- 
ing, in the devil's adorning (who is out of the truth); and 
not in the adorning of the Lord, which is a meek and quiet 
spirit, and is with the Lord of great price. But this inward 
adorning is not put on by them that adorn themselves, and 
have the ornament of him that is out of the truth. That is 
not accepted with the Lord, which is accepted in their eye. 

"George Fox." 



12* 



138 A POPULAR LIFE OF GEORGE FOX. 



CHAPTER VIII. 

1655, 1656. Is roughly used by the Students at Cambridge. The oath 
of abjuration, a cause of oppression to the Quakers — Travels into 
Cornwall with Edward Pyot — Apprehended at St. Ives and sent to 
Launceston Castle under a military escort — Examination before 
Chief Justice Glynne — His shameful treatment while in confinement 
at Launceston. 



"If ye be reproached for the name of Christ, happy are ye: for the spirit of glory 
and of God resteth upon you. If any man suffer as a Christian, let him not be 
ashamed; but let him glorify God on this behalf." — 1 Peter iv. 14, 16. 

1655. This year his travels were extended over a great 
surface of England. In the early part of it, in company 
with Amor Stoddart, once a captain in the parliamentary 
forces, he passed through the counties of Kent, Sussex, Berk- 
shire, Buckinghamshire, Essex, Suffolk, Norfolk, Cambridge- 
shire, returning to London. With some few exceptions of 
rough and uncourteous treatment, they were on the whole 
favourably received, and their invitations were generally 
attended by great concourses of all ranks, from which ensued 
great "convincements," and the establishment of meetings 
at a variety of places throughout these counties. 

Between Yarmouth and Lynn, they were apprehended 
by hue and cry, as housebreakers, which malicious charge 
was invented by some Independent Justices, who had taken 
great offence at G. Fox, in an interview they had previously 
had with him during the time he remained in custody at the 
Mermaid, at Charing Cross. 

This unfounded charge, (for it was proved by Captain 
Lawrence, that upon the night of the alleged robbery, they 
had both been under his roof,) caused them some trouble and 
delay from the evil disposition of the examining magistrate, 
who although he was obliged to admit, that upon the evi- 



A POPULAR LIFE OF GEORGE FOX. 139 

dence they were not the men, still he showed a great incli- 
nation to send them back to Norwich jail, being incited to 
this unjust course by the constable, who observed that they 
both had good horses, and that he would take them over to 
Norwich. At Cambridge they were also roughly handled 
by the students, who were all on the alert to play off their 
tricks upon the Quakers, as they rode through the city to 
their inn. George Fox being a tall and bulky man, reached 
his quarters in safety; but his companion, Amor Stoddart, 
they managed to unhorse before he arrived there. The re- 
mark that occurs in his journal upon this behaviour of the 
students, does not reflect much credit upon them, either for 
courtesy of manners, or for good breeding; it shows how 
little their deportment was polished by polite acquirements, 
or their feelings humanized by Christian precepts; and how 
ungenial a republican atmosphere is to the development of 
the suavities of life. 

The second city of the kingdom, celebrated for its theo- 
logical and classical lore, ought to have been one of the last 
places where new doctrines and strange tenets should have 
been opposed only by practical jokes. He says of them, "a 
ruder set I never encountered even amongst the miners and 
colliers;" and he accounts for their conduct in these words, 
"they knew 1 was so against the trade of preaching, which 
they were there as apprentices to learn, that they raged as 
bad as ever did Diana's craftsmen against Paul." 

Soon after his return to London, he wrote an address, "To 
those who made a scorn of quaking and trembling," proving 
that from Moses downwards, most of the holy men of old 
did continually fear and tremble in the presence of the Lord. 
And another, "To those who hold the Quakers in contempt 
*for their plainness." He wrote also to the Protector about 
the oath of abjuration, stating to him the great handle of 
oppression this oath was made, to persecute his peaceable 
people the Friends, who could not conscientiously take this, 
nor any other oath, for fear of offending their Lord and 
Master, Christ, who had commanded all men not to swear. 

Persecutions of all kinds began thickly to assail the de- 



140 A POPULAR LIFE OF GEORGE FOX. 

fenceless Quakers, from their bitter enemies, the preachers 
of the rigid sectarians, whose hypocrisy and unchristian 
practices they unsparingly laid open; men whose heads 
were stuffed with notions, while their hearts were devoid 
of the spirit of religion. It was now well known that the 
Quakers' principles did not allow them to retaliate, however 
illegal were the proceedings against them, and in consequence 
they became an easy prey to the base and cowardly, who in 
many cases were countenanced in their oppressions by the 
civil magistrate, whose duty it was to have protected the 
innocent from the lawless encroachments of the wicked. To 
such an extent were men's minds soured, and their feelings 
irritated by the religious disputes of the day. G. Fox says, 
"Great rage was amongst the professors, for they wickedly 
reported that the Quakers carried bottles about with them, 
of which they gave the people to drink, to make them follow 
them. But the Power, Spirit, and Truth of God, kept 
Friends over the rage of the people. Great spoiling also 
there was made of Friends' goods for tithes by the Indepen- 
dent, Presbyterian, and Baptist priests, who now had got into 
the steeple-houses." 

G. Fox throughout his journal uses the term priests as 
applied to the holders of benefices and cures; but by this 
term, he does not mean, that they were all regular members 
of the church of England. Episcopacy had now been long 
abolished, and the Presbyterian directory established in its 
stead, and in consequence, many of the more conscientious 
clergy, who refused compliance with these innovations, had 
been displaced by adventurers of the ruling factions of the 
day, all of whom were as eager to participate in the church's 
temporalities, as they had been fierce in declaring against her 
doctrines and practices.* 



* " During the whole reign of James I., and the first fifteen years of Charles I., 
the Presbyterians were oppressed, or at least may be said not to have been treated 
by the Church of England as Christian charity seemed to require. From the 
beginning of the Long Parliament in 1640, the church was persecuted in her turn, 
and Episcopacy itself at last entirely abolished. 

" When the Independents were become masters of the army and the parliament, 



A POPULAR LIFE OF GEORGE FOX. 141 

Of all the numerous sects to which this unsettled period 
gave rise, the Quakers alone were purely disinterested, they 
were influenced by no worldly motives, they preached with- 
out remuneration, and bore a faithful testimony to their prin- 
ciples, through the most cruel persecutions. The same 
Christian principle which led them to refuse the payment of 
tithes and church rates, taught them also to submit patiently 
to the legal proceedings to which this conduct subjected them, 
and which through the malice of their enemies were often 
converted into ruinous losses. The scheme of pulling down 
one set of men in order to establish themselves in their places, 
formed no part of their design, Their object was simply 
to enlighten the minds of their fellow-creatures, by calling 
their attention from external observances to the more im- 
portant "Inward Teacher/' the Grace of God in their hearts, 
by which the plain truths of the gospel would be clearly 
understood; and to show by their own example, how far su- 
perior was a life ruled by this holy principle, to that of one 
regulated by worldly policy. 



the Episcopalians still continued under oppression, and though the Presbyterian, 
church government was outwardly preserved, there was a liberty for all protestant 
sects, which the Presbyterians considered as a violent persecution." — TindaFs 
Mapifiy vol. ii. p. 6*24. 

1641. "And they (the Long Parliament,) particularly forbade bowing at the 
name of Jesus; a practice which gave them the highest scandal, and which was 
one of the principal objections against the established religion." — Hume, Charles I. 

1642. "The bishops were impeached, sequestered from Parliament and given 
into custody." — Ibid, 

1646. "The Presbyterians and Independents, even before their victory over the 
church was fully established, fell into contest about the division of the spoil; and 
their religious as well as civil disputes agitated the whole kingdom. In this year 
the Parliament first established the Presbyterian directory, having abolished, long 
before, Episcopacy. They refused however to assent to the divine right of pres- 
bytery, at the same time voting toleration to all Protestant sectaries, and allowing 
of an appeal to themselves from decisions of the ecclesiastical courts/ ' — Ibid. 

1647. "The severities now exercised against the Episcopal divines by the Pres- 
byterian party, were so great, that one-half of the established clergy were turned 
out to beggary and want, for refusing to renounce the liturgy and subscribe to the 
covenant." — Ibid, 

164d. "The bill for the abolishment of Episcopacy and the whole Hierarchy 
was passed this year.*' — Ibid, 



142 A POPULAR LIFE OF GEORGE FOX. 

About this time, he travelled in company with Edward 
Pyot of Bristol, through the western eounties as far as the 
Land's-end in Cornwall. In their progress through Dor- 
Chester, they requested of the Baptists the use of their 
meeting-house, and upon being refused, a concourse of people 
resorted to the inn to hear them, to which place also came 
the Baptist preachers for the purpose of interrupting the 
meeting; they conducted themselves very disgracefully, with 
great rage, " slapping their Bibles on the tables.'* G. Fox 
asked them, "if they were angry with the Bible?" and, "if 
they could say, they were sent by God with a special com- 
mand to baptize people, as John was; and whether they pro- 
fessed the same spirit and power that the apostles had?" To 
this, they replied, "they had not;" he then asked them 
"whether they acknowledged more than two powers, one 
the power of God, and the other the power of the devil." 
They said, "they did not." Then, replied G. Fox, "if you 
acknowledge that you do not act in the power and Spirit of 
God, you must act by the power of the devil." Being unex- 
pectedly caught in this syllogism,their clamours were stopped, 
and they withdrew from the meeting, and the next day had 
the additional mortification of learning that many of their 
followers had joined the Quakers. 

While he was at Plymouth, Elizabeth Trelawney, the 
daughter of a Baronet in that neighbourhood, came to one 
of his large meetings, and as she was very deaf she placed 
herself next to G. Fox, holding her ear close to him that she 
might catch the substance of his discourse, and w T as so tho- 
roughly convinced by his preaching that she became a Qua- 
ker, in which persuasion she remained steadfast until her 
death, although she met with great opposition from her fa- 
mily and connexions, who tried every means of dissuading 
her from her newly-adopted opinions. 

The most remarkable incident in this journey, is the long 
imprisonment and hard usage, which he and his companions 
underwent in Launceston jail. 

In Cornwall, the two above-mentioned travellers were 
joined by another preacher of their persuasion, William Salt 



A POPULAR LIFE OF GEORGE FOX. 143 

of London, who came down to participate in their labours. 
G. Fox having drawn up a short paper addressed to some of 
the parishes at Land's-end, simply exhorting them, "to re- 
pent and turn to God, and do works meet for repentance;" 
referring them to Christ, who says, "Learn of me; I am the 
way, the truth, and the life;" who lighteth every man that 
cometh into the world; but if you hate this light, it will be 
your condemnation. Every one of you hath a light from 
Christ, which lets you see you should not lie, nor do any 
wrong, nor swear, nor curse, nor take God's name in vain, 
nor steal," &c. Passing on the road a servant of Major Ceely 
of St. Ives, they gave him one of these papers; and his mas- 
ter being a magistrate, caused them to be apprehended as 
soon as they arrived at St. Ives. After a rough and ludi- 
crous examination, he committed them to Launceston Jail, 
the principal cause of offence lying in the unusual length of 
G. Fox's hair, which offered a suspicious appearance to the 
jealous eyes of a stanch republican, and which, as before 
stated, from some sense of religious duty, he had suffered to go 
uncut for a length of time. Both the Major and the Pres- 
byterian minister of St. Ives, "a silly young priest," were 
very minute and circumstantial in their inquiries into this 
important subject, being no doubt apprehensive, as the sequel 
shows, that potent mischief might lie concealed under his 
flowing locks. Upon this suspicion, alone, and without the 
least evidence of any breach of the law, he consigned three 
respectable men to the custody of a Captain Keat, who was 
to escort them to prison with a party of his armed troopers. 
On the road to jail, they exhibited the same resolute perse- 
verance in the line of their religious duty, preaching the 
gospel, and explaining their principles upon every opportu- 
nity. While resting at Redruth on the Sunday morning, a 
party of the town's-folk collected round them, and G. Fox 
engaged the soldiers in discourse, whilst Edward Pyot 
preached to the people; and in turn Edward Pyot did the 
same while G. Fox preached. At the same time, William 
Salt getting away unperceived, went into the church and 
addressed the congregation, who only repaid him with 



144 A POPULAR LIFE OF GEORGE FOX. 

abuse; the soldiers also, as soon as they discovered how he 
had given them the slip, were much incensed. At Falmouth, 
at that time called Smethick, and a very insignificant place, 
they were so shamefully treated by Captain Keat, that upon 
application to the chief constable, he took the warrant away 
from the soldiers, and said, he would convey the prisoners 
himself at his own charge, rather than they should be so 
abused. The circumstance was, that Keat brought to the 
inn a rude blustering kinsman, whom he thrust into G. Fox's 
room, and who immediately began, without any provocation, 
to abuse him, elbowing and pushing him about, striking him 
and trying to throw him down on the floor. During the 
whole of the time, Keat stood at the door, silently looking 
on. G. Fox called out to him, "Keat, is this manly or civil 
to have us under guard and put a man to abuse and beat us? 
Is this manly, civil, or Christian-like?" G. Fox then sen f 
for the constables, who being considerate and respectable 
men, acted as aforesaid. The soldiers being now partly 
ashamed of their conduct, and partly fearing they might get 
into trouble, should the constable refuse to return the war- 
rant, and persist in taking the prisoners under his own cus- 
tody, began to grow very submissive, promising to be civil 
and attentive for the future, upon which they were suffered 
to proceed. On the road, before they arrived at Bodmin, 
they met Major-General Desborough travelling with some 
of his forces. The captain of this troop, who was riding in 
front, recognised G. Fox, and exclaimed with some astonish- 
ment, "Oh! Mr. Fox, what do you do here?" Upon his in- 
forming him that he was a prisoner, he again asked, "Alack 
for what?" and on being told "that he was taken up for travel- 
ling," "Then," said he, "I will speak to my Lord, and he 
will set you at liberty/' His Lord, however, did not feel in- 
clined to do any such ofBce for the prisoners, being much 
more concerned about his own horses, lest by this short de- 
tention they might take cold; and refusing to interfere, left 
them to their fate and to the conduct of Captain Keat. 

This slighting treatment from one of Cromwell's confiden- 
tial officers, shows that whatever he might openly profess to 



A POPULAR LIFE OF GEOIUJK FOX. 145 

the Quakers, he was not in truth much disposed to protect 
them; and no doubt he rather feared a people he could not 
win either by rewards or hypocritical professions, and there- 
fore tacitly acquiesced in their persecution. Which opinion 
is rather confirmed by the renewed bad conduct of their 
guard; for the same night they lodged at Bodmin, where 
Keat forgot his fair promises of amendment, and also all his 
sorrow on account of his late ill-treatment. At this place, 
another ruffian intruded himself into their room, instigated 
thereto by Keat, who abused them shamefully, and threat- 
ened them with his drawn sword; the soldiers also behaved 
very ill, and sat up carousing all the night. After their arri- 
val at Launceston Castle, the singularity of their commit-^ 
ment, and the respectability of their characters, attracted 
great attention and excited many inquiries in the neighbour- 
hood, so that great numbers of people came to see them at 
different times, to all of whom George Fox preached and 
expounded his doctrine in a manner to gain many converts. 
This unexpected favourable reception of the Quaker tenets 
caused a great ferment among the Presbyterian faction; the 
mayor of Bodmin, and the preachers of this sect were ex- 
tremely irritated during their interviews with the prisoners, 
because they used thou and thee in their address to them, 
as well as indiscriminately to all other people; and because 
they would neither pull off the hat, nor bow the knee before 
them. "We shall see," said they, "how these unbending 
Quakers will come off at the assizes," fully expecting, that, 
at least, the judge would hang them. 

The assizes not coming on till the beginning of the year 
1656, they laid in prison nine weeks, at a considerable 
charge for their accommodation; and were then brought up 
before Chief Justice Glynne, a Welchman. Besides the 
sheriff's pikemen, they were escorted to the court by a troop 
of soldiers, as closely guarded as if they had been notorious 
rebels or some desperate malefactors. 

Upon entering the court they stood for some time with 
their hats on, and the court remaining silent, George Fox 
was moved to say, "Peace be amongst you." 



146 A POPULAR LIFE OF GEORGE FOX. 

The judge then asked the jailer who they were, and on 
being informed they were prisoners, he said, "Why do you 
not pull off your hats?" 

The Quakers stood silent. 

Judge. "Put off your hats." Still they remained silent. 

Judge. "The court commands you to put off your hats." 

G. Fox. "Where did ever any magistrate, king, or judge 
from Moses to Daniel, command any to put off their hats, 
when they came before them in their courts, either among 
the Jews, (the people of God) or among the heathens? And 
if the law of England doth command any such thing, show 
me that law either written or printed." 
« Judge, angrily. "I do not carry my law-books upon mv 
back." 

G. Fox. "Tell me then, where it is printed in any sta- 
tute book that I may read it." 

Judge. "Take him away, prevaricator, — Pll ferk him!" 

They were then removed out of court, and put among 
the thieves; but presently afterwards ordered back. 

Judge. "Come! where had they any hats from Moses to 
Daniel ? Come, answer me, I have you now fast." 

G. Fox. "Thou mayst read in the third chapter of Daniel, 
that the three children were cast into the fiery furnace by 
Nebuchadnezzar's command, with their coats, their hose, 
and their hats on." 

This ready and pointed answer silenced the judge, and 
they were once more ordered away and re-conducted to pri- 
son with the same parade of guards with which they came. 

These trivial circumstances depict the sour acrimonious 
spirit of the age, and show how deeply every thing was tinged 
with this saturnine hue; for neither the ready answer of 
G. Fox, nor the respectability of his character, nor his known 
innocence, could move the judge in his favour, so imbued 
was his mind with the gloomy spirit of the times. The 
offence, however, was not the outrage of any law; but that 
these unbending Quakers would neither flatter the spiritual 
pride, nor bow down before the rigid Presbyterians. 

In this instance, the Quaker peculiarity about "hat-wor- 



A POPULAR LIFE OF GEORGE FOX. 147 

ship/' as G. Fox terms the custom, seems to have been ear- 
ned rather to an extreme. The farther civilization recedes 
from savage life, the more necessity there appears for the 
adoption of certain forms of etiquette in civil institutions, 
without which confusion and disrespect would prevail; nor 
does there appear any good reason why these forms are only to 
be drawn from scripture precedents, which present us with 
habits entirely differing from our own, and unadapted to our 
climate. And if they offer no instance of the hat being re- 
moved in the presence of a superior, they abound with exam 
pies of veneration shown by the prostration of the whole body. 

There seems to be a wide difference between the compli- 
ance with the established etiquette of our public institutions, 
and the objection urged by the Quakers against the common 
practice of bowing and uncovering the head, accompanied 
with the flattering and complimentary style of address at 
that time so much in use: as, "Sir, your most obedient and 
devoted servant," — "Sir, your slave to command," &c, 
which from being of themselves unmeaning phrases, are 
objectionable; but when more seriously considered, are, to 
say the least of them, absurd and degrading, and altogether un- 
worthy the imitation of a Christian. The Society of Friends, 
by their present conduct, seem to justify our remarks; for 
many, upon entering a court of law, or other public place, 
permit or allow the nearest officer to remove the offending 
beaver. 

In the afternoon, they were again brought into court, and 
while waiting there, G. Fox was so much concerned at wit- 
nessing the repeated swearing of jurymen, officers, and wit- 
nesses, that he began to distribute a paper he had written 
against swearing, in which he warned people of its unchristian 
nature, and entered at length into all his usual arguments 
and scripture proof against it, which have been already no- 
ticed. This paper circulating by degrees through the court, 
at last found its way up to the bench and into the judge's 
hands, who ordered the clerk of the court to hand it to 
George Fox, and ask him if that seditious paper were his 
writing. 



148 A POPULAR LIFE OF GEORGE FOX. 

G. Fox. "If they would read it up in open court that 
he might hear it, if it were his, he would own it, and stand 
by it." 

The court pressed him to look at it, and say, yes, or no, 
to the question. 

G. Fox. "Let it be read, that all the country may hear 
it, and judge whether there were any sedition in it or no; 
for if there were, he was willing to suffer for it." 

The paper was then read out by the clerk of assize, and 
afterwards G. Fox told the judge, it was his paper. "He 
would own it, and so might they too, except they would 
deny the scripture: for was not this scripture language, the 
words of Christ and the apostles, which all true Christians 
ought to obey?" 

The reading up of this paper was the very thing he wished 
for, his grand object, at all times and under all circumstances, 
being to spread his views and to enlighten the minds of his 
fellow-beings upon religious truths. After the reading of 
his paper the court dropped the subject of its seditious im- 
port, and again attacked them about their hats, which it ap- 
pears they had retained upon their heads all this time, and 
the jailer was now ordered to take them off, which he did, 
giving them into the prisoners' hands. They then put them 
on again, and asked the judge and justices, "wherefore they 
had lain in prison nine weeks, seeing they had nothing to ac- 
cuse them of beyond wearing their hats'?" 

Their indictment was now produced, charging them with 
a string of false accusations, purporting to be treasonable 
plottings to overthrow the state by force of arms, &c. Major 
Ceely, who was the prime mover in this charge, appears to 
have been a conceited busy-body, who was not over-scrupu- 
lous in his assertions or evidence to injure the prisoners, or 
to misrepresent their actions or words. 

George Fox, prior to entering upon his defence, repeatedly 
demanded that their mittimus might be read up in court, 
which was opposed by the bench, the judge declaring that 
it should not be read, and G. Fox as strenuously urging that 
it ought to be; "for if I have done any thing," said he, " wor- 



A POPULAR LIFE OF GEORGE FOX. 149 

thy of death or. of bonds, let all the county know it; seeing; 
it concerns my liberty and my life." After many more 
words between himself and the judge, it was at last, with some 
difficulty, accomplished by one of his friends, who read a 
copy of it, the court preserving profound silence; for all the 
people were as anxious to hear it, as the judge had been 
to suppress it. The mittimus charged them with being 
vagabond persons who could give no account of themselves, 
or of their motive for coming thither, and who were sent to 
jail because they refused to give sureties for their appear- 
ance, &c. 

George Fox then began his defence, "Thou that sayest 
thou art the Chief Justice of England, and you justices, 
know, that according to this mittimus, if I had put in sure- 
ties, I might have gone whither I pleased; and have carried 
on the design (if I had had one) with which Major Ceely 
hath charged me. And if I had spoken those words to him 
which he hath here declared," alluding to the charge of con- 
spiracy, "judge ye whether bail or mainprize could have 
been taken in that case." Then turning towards Major Ceely, 
he said, "when and where did I take thee aside? — If thou 
art my accuser, why sittest thou on the bench? It is not 
the place of accusers to sit with the judge. Thou oughtest 
to come down, and stand by me, and look me in the face. 
Besides I would ask the judge and justices, whether or no 
Major Ceely is not guilty of this treason, which he charges 
against me, in concealing it so long as he hath done? Does 
he understand his place, either as a soldier or a justice of 
peace? For he tells you here, that 1 went aside with him, 
and told him what design I had in hand, and how servicea- 
ble he might be to my design: that I could raise forty thou- 
sand men in an hour's time, bring in King Charles, and in- 
volve the nation in blood. He said, moreover, he would 
have aided me out of the country, but 1 would not go; and 
therefore he committed me to prison, for want of sureties 
for my good behaviour, as the mittimus declares. Now do 
you not plainly see, that Major Ceely is guilty of this plot 
and treason he talks of, and hath made himself a party to it, 



150 A POPULAR LIFE OF GEORGE FOX 

by desiring me to go out of the country, demanding bail of 
me, and not charging me with this pretended treason till 
now, nor discovering it? But I deny and abhor his words, 
and am innocent of his devilish design. " 

Here the matter was allowed to drop; for the evidence 
was so absurd and contradictory, that the judge was obliged 
to abandon this charge, as he had already done the others; 
and Major Ceely, instead of entrapping George Fox, had like 
to have run his own neck into a noose. The major however 
was weak enough, after this specimen of the prisoner's acute 
judgment, to stand up in the court and falsely accuse him of 
another offence. 

Major Ceely. "May it please you, my Lord, this man 
struck me, and gave me such a blow as I never had in my 
life!" 

G. Fox. "Major Ceely, art thou a justice and a major of 
a troop of horse, and tellest the judge in the face of the court 
and country, that I, a prisoner, struck thee, and gave thee 
such a blow as thou never hadst in thy life? What ! art 
thou not ashamed? Prithee, Major Ceely, where did I 
strike thee? and who is witness for that? who was by?" 

As the charge of treason presented the court with a speci- 
men of the major's inventive powers, so this dreadful blow 
only exhibited the figurative turn of his mind; for after all, it 
was nothing more than a simple reply from George Fox to the 
major, who upon passing him in the Castle Green at Launces- 
ton, and accosting him with a "How do you do, Mr. Fox, 
your servant, sir." To which G. Fox replied, "Major Ceely 
take heed of hypocrisy and a rotten heart; for when came I 
to be thy master, or thou my servant? Do servants use to 
cast their masters into prison?" The judge finding none of 
the accusations tenable, ordered them to prison, and fined 
them twenty marks a-piece, for not taking off their hats in 
court, and to be imprisoned till they paid the fine. 

The assizes being now ended, and the prisoners refusing 
upon principle to pay a fine they considered most illegal, 
since nothing had been proved against them to justify their 
apprehension, much less their imprisonment; and judging 



A TOPULAR LIFE OF GEORGE FOX. 151 

from the malice of their enemies, that they were not likely 
to be liberated very soon, demanded a free prison, and told 
the jailer they should discontinue to pay him for the hire of 
his room, for which they had hitherto given him seven shil- 
lings a week each person, as well as seven shillings a week for 
each of their horses. Upon this notification, the jailer, who 
was an abandoned character, and had been twice branded 
with a hot iron as a thief, (as well as his wife and the under- 
jailer) shut them up in a foul dungeon, called Doomsdale, 
which was noisome and pestilential, on account of its being 
the common sew T er of the prison, the floor of which was 
so thick in mire, that it was over their shoes, and afforded 
no place where they could either sit or lie down. In this 
dreadful place they were denied by their exasperated keeper 
even a little straw, or a light, but some kindly disposed peo- 
ple of the town hearing of their sad condition, brought them 
both a light and a few handfuls of straw, which they burnt 
to purify the air. The smoke arising upon this occasion 
penetrated through the chinks of the floor above, and found 
its way into the chamber occupied by the under-jailer and 
some thieves, who immediately began to revenge themselves, 
by pouring down upon them, through the chinks, whatever 
they could obtain to annoy them, and make their condition 
still more deplorable, at the same time abusing them with 
the foulest language. In this place they were sometimes left 
in want both of food and water, owing to the brutality of the 
jailer and his wife, who often abused and beat those who 
brought them a few necessaries and comforts. The whole 
particulars of the infamous treatment to which they were 
subjected, from the misconduct of their unfeeling keepers, 
are too offensive for recital, and when such abuses no longer 
exist in our public jails are best left untold. 

We, who live in the middle of the nineteenth century, 
when the impartial administration of justice extends to all 
ranks of society, and when the accommodations of our prisons 
are so vigilantly looked into, can scarcely credit that three 
respectable Englishmen should have been thus arrested in 
the progress of their lawful travels — thus deprived of their 



152 A POPULAR LIFE OF GEORGE FOX. 

freedom in violation of the laws — and thus subjected to the 
abuse of such a jailer, without having obtained some redress 
from the interference of a respectable neighbouring magis- 
trate. Men were so carried away with the heat of religious 
and political disputes, in those days, that our most valued 
laws and liberties were violated with impunity, and as long 
as the prevailing party escaped scatheless, they cared not 
how they were perverted to afflict their opponents, forget- 
ting that the same precedents might be employed against 
themselves, whenever the fickle scale of fortune turned the 
beam in favour of their enemies. How opposite is our pre- 
sent condition; for our rights and liberties are now so well 
understood and so tenaciously guarded, that factious dema- 
gogues, by availing themselves of the quirks and subtleties 
of the law, are enabled to traverse the land, spreading dis- 
content, and sometimes sedition, and often so unsettling the 
minds of the labouring classes, as to excite them to outrage, 
and tumult, and unlawful combinations; and what is still 
more remarkable, that some individuals calling themselves 
followers of George Fox, should be found acting in concert 
with men of this class. 

In this pestilential dungeon they were retained till the 
next quarter sessions at Bodmin, when, by sending a remon- 
strance against the conduct of the jailer, and stating their 
hard fate to the magistrates, an order was issued granting them 
liberty to cleanse out the place and to purchase whatever 
necessaries they wanted. Their peaceable conduct soon af- 
terwards obtained for them a better apartment, and also the 
liberty of walking in the castle-green. 

The peculiar hardship of their case had now attracted gene- 
ral commiseration among the respectable people of the town 
and the surrounding country, and thus their attention was 
naturally called to the cause of their imprisonment, and to a 
consideration of their peculiar doctrine and tenets. Many 
people on this account attended their religious meetings, 
held either in the jail, or upon the castle-green, and not a 
few of them, struck by the energy of G. Fox's character, 
and the integrity and simplicity of his manners, returned 
home Quakers, being convinced by his apt and powerful ap- 



A POPULAR LIFE OF GEORGE FOX. 153 

peals to the scriptures. Hugh Peters, one of Cromwell's 
chaplains, told the Protector, "They could not do George 
Fox a greater service for the spreading of his doctrine in 
Cornwall, than to imprison him there." Which saying, as 
we have seen, was fully verified by the result. G. Fox now 
drew up a statement of their hard case and cruel treatment, 
which he sent up to Oliver Cromwell, who ordered Captain 
Fox, the governor of Pendennis Castle, to inquire into the 
affair, and to punish the soldiers if they had struck them 
while in their custody. Captain Keat was cashiered for his 
conduct, and his kinsman was told "that if G. Fox should 
change his principles and prosecute him, he might take the 
extremity of the law against him, and might recover round 
damages." This reproof shows the cowardly feelings which 
influenced their oppressors, and how ready they were to at- 
tack a harmless and defenceless people, whose principles for- 
bade them to retaliate. 

For some new offence their inhuman jailer was dismissed 
his office, and was soon after condemned to occupy the same 
dungeon where he had so shamefully abused the Quakers. 
Here he w r as put into irons and beaten, and told, "to remem- 
ber his former wicked conduct to innocent men, and that the 
same measure he had meted out to others, should now be 
meted out to him." He died in prison very poor, and left 
his wife and family in much distress. 

About this time some Quaker went to the Protector and 
offered up himself to lie in prison, even in Doomsdale, for 
George Fox, provided he would liberate him. Cromwell 
replied, "that to do so was contrary to law, and therefore he 
could not comply with his request," but he was so much 
struck with the disinterested affection of this offer, that turn- 
ing round to his council, he said, "which of you would do 
as much for me, were I in the same predicament?" He then 
sent General Desborough to liberate G. Fox and his friends; 
but as they refused either to pay any fines, or to promise to 
go home and discontinue preaching, pleading their just rights 
as innocent freemen to dispose of their persons as they 
pleased ; he left them in prison, where they remained till libe- 
rated by Colonel Bennett, the 13th of July, 1656. 



154 A POPULAR LIFE OF GEORGE FOX. 

Upon a general warrant being issued out from the sessions 
at Exeter, in express terms, "for apprehending all Quakers/' 
and for setting watches to take them up on the highways, he 
wrote two papers to the magistrates, in which he stated : 
"And whereas in your said warrant you speak of the Qua- 
kers spreading seditious books and papers; I answer, they 
whom ye in scorn call Quakers, have no seditious books or 
papers; but their books are against sedition, and seditious 
men, and seditious books, and seditious teachers, and sedi- 
tious ways. Thus ye have numbered them, who are honest 
men, godly men, holy men, men that fear God, among beggars, 
rogues, and vagabonds; thus putting no difference between 
the precious and the vile. You are not fit to judge, who 
have set up your bills, and armed your men, to stand up 
together to battle against the innocent people, the lambs of 
Christ, who have not lifted up a hand against you, &c. There- 
fore, this is the word of the Lord God to you, and a charge 
to you all, in the presence of the living God of heaven and 
earth: every one of you being enlightened with a light that 
cometh from Christ, the Saviour of people's souls; to this light, 
all take heed, that with it you may see Christ from whom the 
light cometh, and may see Him to be your Saviour, by whom 
the world was made, who saith, 'Learn of me/ But if ye hate 
this light, ye hate Christ, who doth enlighten you all, that, 
through him ye might believe. But not believing in the 
light, nor bringing }^our deeds to the light, which will make 
them manifest and reprove them, this is your condemnation, 
even the light. Remember, you are warned in your life- 
time, for this light is your way of salvation, if you walk in 
it; and this light is your condemnation, if you reject and 
hate it," &c, &c. He concludes, "The Jews who were in 
the letter, out of the life, persecuted them that were in the 
life of that which they professed in the letter; so now do you 
persecute them that are in the life, and are yourselves stran- 
gers to it, as your fruits make appear. You have numbered 
the people of God amongst transgressors; but have you impri- 
soned any of the rogues and transgressors you speak of? You 
have imprisoned the innocent, and let the others go free. 

"George Fox." 



A POPULAR LIFE OF GEORGE FOX. 155 



CHAPTER IX. 



1656 — 1658. His second interview with the Protector — Publishes a 
defence of some of his tenets — Travels into Wales and Scotland — 
His argument against the Calvinistic doctrine of Election and Repro- 
bation — Quakers cursed and excommunicated by the Scotch Pres- 
byterians — Summoned before the Council at Edinburgh — Returns to 
England. 



"And above all things have fervent charity among yourselves: for charity shall 
cover the multitude of sins." — 1 Peter iv. 8. 

"Beloved, let us love one another: for love is of God; and every one that loveth 
is born of God and knoweth God. He that loveth not, knoweth not God: for 
God is love."— 1 John iv. 7, 8. 

Undaunted by his late sufferings and long imprisonment 
in Cornwall, he resumed his ministerial labours immediately 
upon his enlargement, and travelled up to London with his 
companions, passing through Exeter, Bristol, and Wiltshire, 
and holding meetings at all suitable places; for his notoriety 
was now so great, and the desire to hear him so prevalent, 
that their meetings sometimes amounted to several thousands, 
and were often held in orchards or barns, for want of more 
convenient accommodation. At Exeter,he was moved to visit 
James Nay lor, who in company with many others, was there 
imprisoned for unbecoming and infatuated conduct. His 
principal concern was to reprove Naylor and his mistaken 
companions, who by giving way to heated imaginations, had 
brought a great reproach upon the Quakers; for which they 
were afterwards disowned by the Society. Upon this occasion, 
its character as a religious body was unjustly stigmatized on 
account of the fanatical errors of a few individuals. G. Fox 
says, "So after I had been warring with the world, there was 
now a wicked spirit risen up among Friends to war against. 
I admonished him and his company." 



15G 



A POPULAR LIFE OF GEORGE FOX. 



James Naylor was one of those examples of human frailty 
more entitled to our pity than execration. He had formerly 
been an Independent, and had served as quarter-master under 
General Lambert, in the parliamentary forces. Upon join- 
ing the Quakers he soon became an eminent minister among 
them, and was distinguished for his piety and zeal; and was 
a man, "although of limited education, yet of very compre- 
hensive intellect;" but through unwatchfulness and an over- 
heated imagination fell into strange errors, for which he was 
afterwards restored to a just sense of his own lamentable fail- 
ings, through deep suffering and sincere repentance. He was 
arraigned for blasphemy, and was publicly examined before; 
the sainted parliament of the Commonwealth, and by them 
condemned to ignominious and cruel torments; to which 
judgment they had been urged by the rancorous bigotry of 
the Presbyterian and Independent preachers, who upon this 
occasion furiously assailed their defenceless victim; hoping, 
in his ruin, to accomplish the destruction of the whole sect, 
and exhibiting throughout their whole conduct in this affair, 
a sad example of the unforgiving and unchristian spirit which 
predominated among these pharisaical professors of religion. 

The travellers entering London by Hyde Park, met the 
Protector in his coach, attended by his life-guard, and sur- 
rounded by a great concourse of people. George Fox im- 
mediately rode up to the coach-side, from whence he would 
have been repelled by the guards, had not Cromwell caught 
sight of him, and beckoned him to approach. He then rode 
by the coach-side, and spoke to him, "declaring," as he says, 
"what the Lord gave me to say to him, of his condition and 
of the sufferings of Friends in the nation; showing him how 
contrary this persecution was to Christ, and his apostles, and 
to Christianity." At the park gate of St. James's, they parted, 
and Cromwell invited him to come to his house. The next 
day, Mary Sanders, a Quaker, and one of the domestics in 
attendance upon the Protector's wife, called upon him and 
said, that her master, on his return from his ride, had in- 
formed her of his arrival in town. 

In the course of a few days he had an interview w T ith the 



A POPULAR LIFE OF GEORGE FOX 157 

Protector at Whitehall, accompanied by Edward Pyot. G. 
Fox was very urgent on behalf of the Friends, stating how 
unjustly they were persecuted, and how great were their 
sufferings throughout his dominions, for conscience' sake 
alone. He pleaded their right, in common with all peacea- 
ble subjects, to Cromwell's protection, and finished by refer- 
ring him "to the Light of Christ, who enlighteneth every 
man that cometh into the world." Cromwell asserted that 
this light was a natural light, a tenet held at that time by most 
of the sectarian professors, which opinion G. Fox confuted by 
quotations from scripture: "at last," he says, "the power of 
the Lord God arose in me, and I was moved in it to bid him 
lay down his crown at the feet of Jesus." This interview 
took place in a room wherein was a large table; and as George 
Fox enforced upon the Protector the necessity for his so do- 
ing, Cromwell came up to him, and setting himself upon the 
table, sportingly said, "He would be as high as he was," 
and in the same light frame of mind continued to defend his 
opinion. George Fox remarks, "that the Lord's power, how- 
ever, came over him, so that when he came to his w T ife and 
other company, he said, <I never parted so from the Quakers 
before;' for he was judged in himself." 

Upon leaving this audience, he found himself unexpectedly 
surrounded by many great personages, one of whom began 
to attack his doctrine of the "Light of Christ," speaking 
against it and against the Truth, upon which "he felt moved 
to slight him for speaking thus lightly of the things of God." 
One of the company observing his conduct, and supposing 
that he was not aware in whose presence he was, told him, 
it was the Major-General of Northamptonshire that had ad- 
dressed him. Upon which information, G. Fox exclaimed, 
"What! our old persecutor, he that has persecuted and sent 
so many of our friends to prison, and who is a shame to 
Christianity and religion ! I am glad I have met with thee !" 
He then began to rebuke him sharply for his unjust doings, 
the particulars of which he laid open so pointedly, that the 
Major-General feeling ashamed of his conduct, "slunk away." 

This instance evinces the intrepid boldness with which he 

14 



158 A POPULAR LIFE OF GEORGE FOX. 

reproved evil deeds, and shows that no presence daunted 
him in the faithful performance of his duty. 

His stay in the capital was this time very short; for he 
soon again resumed his travels, prompted by the desire to 
visit those meetings he had established in various parts of 
the kingdom, being anxious to confirm the principles of 
those already united to him, aS well as to increase their num- 
bers by farther "convincements." With this intent he ac- 
companied Edward Pyot through the midland counties into 
Yorkshire, and afterwards, through the southern and west- 
ern counties as far as Exeter, and from thence to Bristol. 

The doctrine of George Fox and his followers was directly 
opposed to all priestcraft, whatever was the shape it assumed, 
whether episcopal or non-episcopal. It upheld the gospel 
dispensation in its original purity, which is to lay "the axe to 
the root of the tree;" and it allowed of no construction upon 
the text, beyond what the plainest grammatical sense would 
admit of. It impartially exposed all those systems which 
made a trade of religion, by fearlessly stripping off that mark 
of hypocrisy, under which lurked the cupidity and eager 
desire of power, of many a high and rigid professor of sanc- 
tity. This class of preachers fearing the religious principles 
of the Quakers, because they attacked their worldly interests, 
and despising their numbers, industriously spread abroad all 
manner of evil reports and gross misrepresentations, charg- 
ing them with fanatical and heretical opinions. The pen of 
G. Fox was therefore again called forth to refute those charges, 
and justify the principles of the Society of Friends. It is 
perhaps one of the earliest written expositions of their tenets^ 
and well worth a perusal ; but our limits will not allow of its 
insertion at full. After refuting the charge brought against 
the Quakers, that they were the false prophets, antichrists, 
and deceivers, that should come in the last days, he adduces 
his arguments against tithes, touches upon the abstaining from 
meats, the observance of days, circumcision, and water bap- 
tism, and lastly, upon the rite of the sacrament as observed 
by the different Christian communions, which ceremony he 
contends was neither observed, nor held by the apostles as a 






A POPULAR LIFE OF GEORGE FOX. 159 

religious rite, but as a commemoration of our Saviour's sacri- 
fice: and therefore he exhorts people not to build upon it as 
a rite, which could of itself effect any sanctification in them, 
since the heart is alone purified by the grace of God, and he 
concludes his remarks in these words: "Now ye that eat this 
outward bread and wine in remembrance of Christ's death, 
and have your fellowship in that, will ye come no nearer to 
Christ's death, than to take bread and wine in remembrance 
of it? After ye have eaten in remembrance of his death ye 
must come into his death, and die with him, as the apostle 
did, if ye will live with him. This is a nearer and farther 
advanced state, to be with him in the fellowship of his death, 
than only to take bread and wine in remembrance of it. You 
must have fellowship with Christ in his sufferings; if ye will 
reign with him, ye must suffer with him; if ye will live with 
him, ye must die with him; and if ye die with him, ye must 
be buried with him; and being buried with him in the true 
baptism, ye also will rise with him. Then having suffered 
with him, died with him, and been buried with him, if ye 
are risen with Christ, 'seek those things which are above, 
where Christ sitteth on the right hand of God.' Eat the 
bread which comes down from above, which is not outward 
bread, and drink the cup of salvation which he gives in his 
kingdom, which is not outward wine. And then there will 
not be a looking at the things that are seen, as outward bread 
and wine and water are; for, says the apostle, 'The things 
that are seen are temporal, but the things that are not seen 
are eternal.' 

" So here are many states and conditions to be gone through, 
before people come to see and partake of that which cometh 
down from above. 

"For, first, there was a taking of the outward bread and 
wine in remembrance of Christ's death. This was temporary, 
and not of necessity; but at their liberty, 'as oft as ye do it.' 

"Secondly, there must be a coming into his death, and 
suffering with Christ; and this is of necessity to salvation; 
and not temporary, but continual: there must be a dying 
daily. 



160 A POPULAR LIFE OF GEORGE FOX. 

"Thirdly, a being buried with Christ. Fourthly, a rising 
with Christ. Fifthly, after they are risen with Christ, then 
a seeking those things which are above; a seeking the bread 
which comes down from heaven, and a feeding on that and 
having a fellowship in that. 

"For outward bread, wine, and water, are from below, 
and are visible and temporal: but saith the apostle, 'We look 
not at things that are seen, for the things that are seen are 
temporal, but the things that are not seen are eternal/ The 
fellowship that stands in the use of bread, wine, water, cir- 
cumcision, outward temple, and things seen, will have an 
end; but the fellowship that stands in the gospel, the power 
of God, which was before the devil was, and which brings 
life and immortality to light, by which people may see over 
the devil that hath darkened them, this fellowship is eternal 
and will stand. And all that are in it seek that fpom above, 
and are settled in the eternal mystery of the fellowship of 
the gospel, which is hidden from all eyes that look only at 
visible things. The apostle told the Corinthians, who were 
in disorder about water, bread, and wine, that he i desired to 
know nothing amongst them, but Jesus Christ, and him cru 
cifiecL' " 

1657. In this year, his spiritual labours were directed to 
Wales, and he travelled through this principality in company 
with John-ap-John, a Welchman. In Radnorshire, they held 
a large meeting in the open air, which from the multitudes 
assembled, "bore resemblance to a leaguer;" for a great de- 
sire to hear him prevailed among all classes in Wales, so 
much had the fame of his preaching been noised about. Upon 
this occasion, many of the surrounding gentry attended, all 
sitting on their horses. G. Fox stood up on a chair and 
addressed this multitude for nearly three hours, opening to 
them his doctrine of the "Inward Light," expounding the 
parables of our Saviour, and answering all objections. "All 
were bound down under the pow r er of God, and made no 
opposition. The people parted peaceably with great satis- 
faction, many of them saying they had never heard such a 
sermon before, nor the scriptures so opened." 



A POPULAR LIFE OF GEORGE FOX. 161 

At another similarly great assembly, held in a close near 
Leominster, to which came "six congregational preachers," 
George Fox was called upon to refute the strange notion, 
that the Holy Spirit was a made light. Some time after the 
gathering of the meeting, the clergyman of Leominster, by 
name Tombs, came to it just at the moment when George 
Fox was expounding the nature of the "heavenly and divine 
light of Christ." Tombs stood up on a chair, and main- 
tained the extravagant opinion that this light was both a 
natural and a made light, which, as we have before mentioned, 
was the prevailing notion among the class of preachers who 
now occupied the pulpits of the Episcopal church. George 
Fox then desired the people to take out their bibles, and 
turning round to the priest, he asked him, "Whether he did 
affirm that was a created, natural, and made light, to which 
John, a man sent from God, bore witness, when he said, 'In 
him (the Word) was life, and the life was the light of man/ 
John i. 4. Dost thou affirm and mean, that this light here 
spoken of, was a created, natural, made light?" He said, 
yes. George Fox then showed by the scriptures, that the 
natural, made, created light, is the outward light in the out- 
ward firmament, proceeding from the sun, moon, and stars. 
"And dost thou affirm," said he, "that God sent John to bear 
witness to the light of the sun, moon, and stars?" Then 
Tombs queried, "Did I say so?" George Fox replied, 
"Didst thou not say it was a natural created, made light, that 
John bore witness unto? If thou dost not like thy words, 
take them again, and mend them." 

He then told the people to turn to the passage in their 
bibles, which he read out to them, "In the beginning was 
the Word, and the Word was with God, and the Word was 
God. The same was in the beginning with God. All things 
were made by Him, and without Him was not any thing 
made that was made." (So all natural created lights were 
made by Christ the Word.) "In Him was life, and the life 
was the light of men: and that was the true light which 
lighteth every man that cometh into the world." Christ also 
says of himself, John viii. 12, "1 am the light of the world," 

14* 



162 A POPULAR LIFE OF GEORGE FOX. 



and bids them "believe in the light." — John xii. 36. And 
God said of him by the prophet Isaiah, xlix. 6, — "I will also 
give thee for a light to the Gentiles, that thou mayst be my 
salvation to the ends of the earth." So Christ in his light is 
saving. The apostle also says, "The light which shined 
in their hearts, was to give them the light of the knowledge 
of the glory of God in the face of Jesus Christ: which was 
their treasure in their earthen vessels." — 2 Cor. iv. 6, 7. 

The strange interpretation of this passage by Tombs, and 
by men of his stamp, reminds us that the Church of England 
had long ceased to exist; that its liturgy had been supplanted 
by the Presbyterian directory, and its pulpits dishonoured 
by conceited pretenders. This Tombs was an Anabaptist 
preacher, who, during the changes of these unsettled times, 
had managed by some means to thrust himself into the living 
and parsonage at Leominster. As we have shown, he was 
an empty and wordy man; and when he found himself re- 
futed by argument adduced from scripture, he tried to avail 
himself of the civil power in order to suppress his opponent; 
and called out to a magistrate, who was present, "to take that 
man away." George Fox was not, however, so easily to be 
put down, but replied, "Priest Tombs, deceive not thyself, 
thou art not in the pulpit now, nor in thy old mass-house ; 
but we are in the fields." The people then began to accuse 
him of some paltry transactions in sueing them for the tithe 
of eggs, and he was glad to make his retreat. 

At Tenby, as the travellers were riding up the street, a 
justice of the peace came out of his house and invited them 
to come in and stay there; and on the Sunday morning, the 
mayor, and his wife, with several others "of the chief of the 
town," came to the meeting held at this Justice's house. 
John-ap-John, however, went to the church, and standing up 
there with his hat on, the governor of the town ordered him 
to be taken out and thrown into prison. On the following 
morning, George Fox was summoned to appear before the 
governor, and as soon as he was come, he remonstrated with 
him for putting his friend into prison on account of his hat, 
upon which the governor asked him, "Whether he owned 






A POPULAR LIFE OF GEORGE FOX. 163 

Election and Reprobation ?" " Yes," said George Fox, "and 
thou art in reprobation." Being greatly exasperated by this 
reply, he declared, "He would send him to prison also, till 
he proved it." George Fox told him, "he would prove that 
quickly, if he would confess the truth;" and then asked him, 
"whether wrath, fury, rage, and persecution, were not marks 
of reprobation? for he that was born of the flesh persecuted 
him that was born of the Spirit; but Christ and his disciples 
never persecuted nor imprisoned any." The governor then 
frankly confessed, that he had in him too much wrath, haste, 
and passion; and when George Fox told him, "that the spirit 
of Esau, the first birth was up in him, and not that of Jacob, 
the second birth;" he was "so overcome and reached by the 
Lord's power," that he acknowledged it was true, liberated 
John-ap-John, and pressingly invited G. Fox to stay and dine 
with him. Soon after this interview they left the town, and 
were accompanied about half-a-mile on their way by the 
mayor and his wife, the justice and his wife, and "divers 
other friends of the town;" and before they parted, George 
Fox "was moved of the Lord to kneel down with them, and 
pray to the Lord to preserve them." "So after I had re- 
commended them," he says, "to the Lord Jesus Christ, their 
Saviour and free Teacher, we passed away in the Lord's 
power, and He had the glory." 

He complains that in several places they found the people 
wicked, thievish, and false; inclined something to the Inde- 
pendent persuasion, pilfering even the provender from the 
horses. On one occasion, they were benighted at a little inn, 
"very poor, but very cheap;" for the whole cost of their own 
entertainment and of their horses, only amounted to eight 
pence; but as their horses refused to eat their oats, we may 
guess that their own fare was not very sumptuous. At an- 
other place, he says, "I turned but my back to the man that 
was giving oats to my horse, and looking back again, I ob- 
served he was rilling his pockets with the provender. A 
wicked people, to rob the poor dumb creature of his food. 
I would rather they had robbed me." 

One day as they were travelling on the road, they were 



164 A POPULAR LIFE OF GEORGE FOX 

overtaken by some person of consideration, who, from their 
singular appearance, determined in his own mind to have 
had them apprehended at the next town for highwaymen, as 
he afterwards informed them; but before they arrived thither, 
George Fox was moved to speak to him, and what he said 
so reached his heart, that he suddenly changed his opinion, 
invited them to his own house, and entertained them with 
hospitality. He and his wife desired to be furnished with 
scriptural proofs of their principles, a service G. Fox readily 
performed for them, and supplied them "with scriptures 
enough," which their host wrote down, and "was convinced 
by the Spirit of God in his own heart, and by the scriptures, 
which were a confirmation to him." 

At Dolgelly he had a disputation with two Independent 
preachers in the street, amidst a large concourse of people. 
These two men advanced the same strange notion about the 
light spoken of in John, as before noticed, and G. Fox taking 
out his bible, adduced the same arguments he had so often 
employed before, concluding with these words, "The same 
that is called the life in Christ, is called the light in man. 
This is our heavenly, divine light, which lets men see their 
evil words and deeds, and shows them all their sins ; (if they 
would attend to it,) would bring them to Christ, from whom 
it comes, that they might know Him to save them from their 
sin, and to blot it out. This light shined in the darkness in 
their hearts, and the darkness in them would not comprehend 
it, but in those hearts where God had commanded it to shine 
out of darkness, it gave unto such the knowledge of the glory 
of God in the face of Jesus Christ their Saviour." He then 
expounded the scriptures largely to them, "directing them 
to the Spirit of God in their hearts, which would reveal the 
mysteries in the scriptures to them, and would lead them 
into all truth, as they became subject thereunto." 

The people listened to his discourse with great attention, 
and at the end of it, many of them accompanied him to the 
inn, and "rejoiced in the truth that had been declared to them, 
and that they were turned to the light and spirit in them- 
selves, by which they might see their sin, and know salvation 



A POPULAR LIFE OF GEORGE FOX. 165 

from it." When G. Fox and his companion left the town, 
these people "were so affected, that they lifted up their hands 
and blessed the Lord for their coming." 

From Beaumaris they had to pass over in the ferry-boat 
to the mainland, and finding upon their arrival at the water- 
side an assemblage of market people, they were moved to 
declare unto them "the word of life and everlasting truth." 
As soon as the boat was ready, "a company of wild gentle- 
men, as they called them, got into it," whose manners they 
found very rude, and far from gentle, as they did eve^ thing 
they could to prevent John-ap-John's horse from entering 
the boat. G, Fox says, "I rode to the boat's side, and told 
them how unmanly and unchristian their carriage was; and 
as I spoke, I leaped my horse into the boat among them, 
thinking John's horse would have followed, when he had 
seen mine go in before him; but the water being pretty deep, 
John could not get his horse into the boat. Wherefore I 
leaped out again on horseback into the water." Here they 
had to wait three hours for the boat's return, about two 
o'clock in the afternoon, and then had forty-two miles to 
ride: and by the time they had paid for their passage, they 
had only a groat left between them. 

At Wrexham, he says, "one called a lady sent for me, who 
kept a preacher in her house. I went to her house, but 
found both her and her preacher very light and airy, too light 
to receive the weighty things of God. In her lightness she 
came and asked me if she should cut my hair: but I was 
moved to reprove her, and bid her cut down the corruptions 
in herself with the sword of the Spirit of God. So after I 
had admonished her to be more grave and sober, we passed 
away: and afterwards in her frothy mind, she made her boast 
that 'she came behind me and cut off the curl of my hair;' 
but she spoke falsely." 

From Wales they proceeded through Liverpool to Man- 
chester, and it being the time of the sessions, many "rude 
people" were assembled there. Many of them followed 
the Quakers into their meeting-house, and began to assail 
G. Fox, by throwing at him coals, clods, stones, and water; 



166 A POPULAR LIFE OF GEORGE FOX. 

"yet the Lord's power/' he says, "bore me up over them, 
that they could not strike me down." Upon some one of 
them informing the magistrates, they sent the constables to 
bring him before them, who entering the meeting while he 
was preaching, pulled him down, and "haled him into the 
court," which he found all noise and confusion. Wherefore 
he asked them, "Where were the magistrates, that they did 
not keep the people civil?" Some of the justices said they 
were magistrates. I asked them, "Why then did they not 
appease the people, and keep them sober?" for one cried, 
"I'll swear," and another cried, "I'll swear." I declared to 
the justices how we were abused in our meeting by the rude 
people, who threw stones, clods, dirt, and water; and how I 
was haled out of the meeting, and brought thither, contrary 
to the instrument of government, which said, "none should 
be molested in their meetings, that professed God and owned 
the Lord Jesus Christ;" which I did. So the truth came 
over them, that when one of the rude fellows cried, " he 
would swear," one of the justices checked him, saying, 
"What will you swear? hold your tongue." A constable 
was ordered to take him to his lodging, and the next morn- 
ing they departed, and proceeded through Lancashire to 
Swarthmore. In this neighbourhood, he remained about a 
fortnight, and availing himself of the leisure afforded by two 
days' rest at his old friend's Judge Fell, he wrote an epistle 
to his own followers, exhorting them to remain faithful to 
their principles, notwithstanding the fierce persecution of 
their oppressors, encouraging them to endure all things with 
patience, and to trust solely to the comforting support of 
God's Holy Spirit under their many afflictions. He wrote 
also an address to the people generally, reproving them for 
their unchristian deportment in persecuting an innocent 
people, who instead of wishing evil to any, were doing all in 
their power to serve their fellow-creatures, both in example 
and precept, by awakening their minds to the great work 
of salvation, and by pointing out to them the sure means of 
obtaining it. Both letters are well worth the perusal, but 
too long for our limits. He took this opportunity of renew 



A POPULAR LIFE OF GEORGE FOX. 167 

ing his acquaintance with John Wilkinson, an Episcopal 
clergyman, with whom he had had several communications 
during his former stay in this part of the kingdom. By his 
powerful preaching at that time, George Fox had made so 
deep an impression on the minds of nearly all this clergy- 
man's hearers, that they had left the church, and joined them- 
selves to the Quakers: so that he had not, at this time, more 
than six or seven people left to him, out of three parishes 
near Cockermouth, of which he held the livings. This small 
flock, with their pastor, now followed the example of their 
neighbours, and joined the Quakers; and John Wilkinson 
gave up his church preferments, and became an eminent 
preacher among the Friends. 

Accompanied by Robert Widders of Lancashire, his next 
concern was to visit Scotland. On their journey, they held 
meetings at all suitable places, and upon their entering Scot- 
land, declaimed boldly against the Calvinistic doctrine of 
predestination, so much in vogue with the Presbyterian 
church. He says, "now the priests had frighted the people 
with the doctrine of Election and Reprobation, telling them 
'that God had ordained the greatest part of men and women 
for hell; that let them pray, or preach, or sing, or do what 
they will, it was all to no purpose, if they were ordained for 
hell; that God had a certain number which were elected for 
heaven, and let them do what they would, as David an adul- 
terer, and Paul a persecutor, yet elected vessels for heaven. 
So the fault was not at all in the creature, less or more; but 
God had ordained it so/ I was led to open to the people 
the falseness and folly of their priests' doctrines, and showed 
them the priests had abused those scriptures which they had 
brought and quoted to them, as in Jude and other places. 
For whereas they said, there was no fault at all in the crea- 
ture, I showed them that they whom Jude speaks of, to wit, 
1 Cain, Korah, and Balaam, who, he says, were ordained of 
j old for condemnation, the fault was in them. For did not 
i God warn Cain and Balaam, and put the question to Cain, 
'If thou doest well, shalt thou not be accepted?' And did 
| not the Lord bring Korah out of Egypt and his company ; 



1 68 A POPULAR LIFE OF GEORGE FOX. 

yet did he not gainsay both God, and his law, and his prophet 
Moses? Here people might see that there was a fault in 
Cain, Korah, and Balaam, and so there is in all that go in 
their ways. For if they who are called Christians, resist 
the gospel, as Korah did the law; if they err from the Spirit 
of God as Balaam did, and do evil as Cain did, is not here a 
fault] which fault is in themselves, and is the cause of their 
reprobation, and not God. Doth not Christ say, 'Go preach 
the gospel to all nations?' which is the gospel of salvation. 
He would not have sent them to all nations, to preach the 
gospel of salvation, if the greatest part of men had been or- 
dained for hell. Was not Christ a propitiation for the sins 
of the whole world; for those that become reprobates, as 
well as for the saints? He died for all men, the ungodly as 
well as the godly, as the apostle bears witness, 2 Cor. v. 15; 
Rom. v. 6. And he 'enlightens every man that cometh into 
the world,' that through Him they might all believe. And 
Christ bids them believe in the light; but all they that hate 
the light, which Christ bids all believe in, are reprobated. 
Again, 'the manifestation of the Spirit of God is given to 
every man to profit withal;' but they that vex, quench, and 
grieve it, are in the reprobation; and the fault is in them, as 
it is also in them that hate his light. The apostle saith, 
'the grace of God which brings salvation, hath appeared unto 
all men, teaching us that denying ungodliness and worldly 
lusts, we should live soberly, righteously and godly, in the 
present world,' Tit. ii. 11, 12. Now all that live ungodly, 
and in the lust of the world, turn this grace of God into wan- 
tonness, and walk despitefully against it, and so deny God, 
and the Lord Jesus Christ, that bought them: the fault is in 
all those, that so turn from the grace of God, and walk de- 
spitefully against that which would bring their salvation and 
save them out of the reprobation. But the priests, it seems, 
can see no fault in such as deny God, and the Lord Jesus 
Christ that bought them, such as deny his light, which they 
should believe in, and his grace, which would teach them to 
live godly, and which would bring them their salvation. 
Now all that believe in the light of Christ, as He commands, 



A POPULAR LIFE OF GEORGE FOX. 169 

are in the election, and sit under the teaching of the grace 
of God, which brings their salvation. But such as turn this 
grace into wantonness, are in the reprobation; and such as 
hate the light, are in the condemnation. Therefore, I ex- 
horted all the people to believe in the light, as Christ com- 
mands, and own the grace of God, their free Teacher, and it 
would assuredly bring them their salvation; for it is sufficient. 
Many other scriptures were opened concerning reprobation, 
and the eyes of the people were opened, and a spring of life 
rose up among them/' 

The above passage is so clear, and so ably refutes the 
dreadful Calvinistic doctrine of election and reprobation, that 
it requires no apology for its insertion. The circulation of 
these arguments produced a great sensation among the Pres- 
byterians, so that great numbers joined with the Quakers, 
and meetings began to be established in various parts of Scot- 
land, to the great annoyance of their clergy, who when they 
heard of George Fox's arrival, cried out, "that he would 
spoil all, for," said they, "he had already spoiled all the ho- 
nest men and women in England" (so according to then 
own account, the worst were left to them.) Upon this they 
gathered great assemblies of priests together, and drew up a 
number of curses to be read in their several steeple-houses, 
to which all the people should say, Amen. Three of these 
curses are given by G. Fox, with remarks upon them: the 
jest, he says, may be read in the book, entitled The Scotch 
Priests' Principles. They place the Presbyterian Chris- 
tianity of that day in a most unfavourable light, and show 
how deeply it was imbued with the sour persecuting spirit. 
of popery. 

1st, "Cursed is he that saith, every man hath a light within 
him sufficient to lead him to salvation: and let all the people 
say, Amen." G. Fox observes, "Christ saith, 6 Believe in 
the light, that ye may become children of the light.' 'And 
ye do well,' saith the apostle, 'that ye take heed unto the 
light that shines in the dark place, until the day dawn, and 
the day-star arise in your hearts.' So the light is sufficient 
to lead into the da v- star." 
15 



170 A POPULAR LIFE OF GEORGE FOX. 

2d, " Cursed is he that saith, faith is without sin: and let 
all the people say, Amen." G. Fox, " Faith is the gift of 
God; and every gift of God is pure. The faith, of which 
Christ is the author, is precious, divine, without sin." 

3d, "Cursed is he that denieth the Sabbath-day; and let 
all the people say, Amen." G. Fox, "In this last they make 
the people curse themselves;" for on the Sabbath-day (which 
is the seventh-day of the week) they kept markets and fairs, 
and so brought the curse upon their own heads." The bi- 
goted spirit of these priests would have excluded all man- 
kind from heaven, unless they consented to obtain it through 
the medium of their prescriptions; and happy will it be for 
mankind, when such uncharitable and unchristian feelings 
shall no longer exist in the world. 

At Badcow, the Quaker doctrine of the "Inward Light" 
was so virulently assailed b)*- an Independent preacher, that 
every time he ascended into his pulpit, he bitterly declaimed 
against it. At last, his rage carried him so far beyond all 
bounds, that one Sunday, after ascending his pulpit, he cursed 
this light, and immediately dropped down senseless; and in 
this alarming state, was carried out of the church, laid upon 
a tombstone, and w T ith much difficulty resuscitated; but never 
after recovered his right mind. An awful instance of the 
truth of our Saviour's words, "Verily I say unto you, all sins 
shall be forgiven unto the sons of men, and blasphemies 
wherewith soever they shall blaspheme; but he that shall 
blaspheme against the Holy Ghost hath never forgiveness, 
but is in danger of eternal damnation." — Mark iii. 28, 29. 

In Scotland, he found many of the "religious professors" 
to be wordy, conceited men, prone to "jangle and dispute:" 
often coming to the religious meetings of the Quakers, and 
disturbing them with their frivolous disputations. Upon one 
occasion, at Leith, several Baptists came to the meeting, and 
behaved disorderly, and one of them said, he would dispute 
with G. Fox; and for argument's sake, would deny there 
was a God! G. Fox told him, "He might be one of those 
fools, that said in his heart: 'there is no God;" but he should 
know him in the day of his judgment." This retort sent 
the Baptist quickly out of the meeting. 



A POPULAR LIFE OF GEORGE FOX. 171 

Upon his arrival at Edinburgh, he was summoned before 
the council; for strange rumours and reports had been sent 
to this body by many of the Presbyterian clergy, whose 
doctrines he had overthrown, in his progress through the 
country. 

Thursday, 8th day of October, 1657, at His Highness' 
council in Scotland. 
Ordered, 
That George Fox do appear before the council on Tues- 
day, the 13th day of October next, in the forenoon. 

E. Downing, Clerk of the Council. 

At first, he suspected the authenticity of the document; 
but finding upon inquiry that it was a real order, when the 
day arrived, he attended the council, and waited for some 
time in a great room, where many people entered to look at 
him. "After a while, the door-keeper had him into the 
council-chamber: and as he was going, took off his hat." G. 
Fox asked him, "Why he did so? and who was there, 
that he might not go in with his hat on?" telling him, "he 
had been before the Protector with his hat on." The man, 
however, hung up 'his hat, and led him into the council. 
Nothing being said to him, he stood quiet for some time, and 
then was moved of the Lord to say, "Peace be among you. 
Wait in the fear of God, that ye may receive his wisdom 
from above, by which all things were made and created; 
that by it ye may all be ordered, and may order all things 
under your hands to God's glory." They asked him, " What 
was the occasion of his coming into that nation?" G. Fox, 
' I came to visit the seed of God, which had been long in 
bondage under corruption; that all in the nation who pro- 
fessed the scriptures, the words of Christ, of the prophets 
and apostles, might come to the light, spirit, and power 
which they were in who gave them forth; that in and by 
the Spirit they might understand the scriptures, and know 
God and Christ aright, have fellowship with them, and one 
with another." "They asked him, "Whether he had any 



172 A TOPULAR LIFE OF GEORGE FOX. 

outward business there]" upon being told, "Nay ;" they the* 
inquired, "How long he intended to stay in that country?" 
G. Fox, "I could say little to that; my time was not to be 
long, yet in my freedom in the Lord, I stood in the will of 
Him that sent me." He was then ordered to withdraw, but 
was soon after had in again, and told, "He must depart the 
nation of Scotland by that day week." He asked them, 
"Why? What have I done? What was my transgression, 
that they passed such a sentence upon me to depart?" He 
was told, "they would not dispute with him, they would not 
hear him." G. Fox, "Pharaoh heard Moses and Aaron, yet 
he was a heathen; and Herod heard John the Baptist; and 
they should not be worse than these." The council, "With- 
draw, withdraw." He was then led out by the door-keeper, 
and returned to his inn in the city, where he continued to 
remain for several days, and addressed a long letter to the 
council, expostulating with them for their uncharitable con- 
duct in banishing him, an innocent man, who only sought 
their spiritual advancement and eternal good. He says, 
"when this was delivered, and read among them, some of 
them, as I heard, were troubled at what they had done, being 
made sensible that they would not like to be so served them- 
selves. But it was not long before they that banished me, 
were banished themselves, or glad to get away, who would 
not do good in the day when they had power, nor suffer 
others that would." 

Notwithstanding the order to depart the county, he still 
remained at Edinburgh and its neighbourhood, upon hear- 
ing that the Friends he had established at a place called 
Heads, upon his approach to the city, were suffering much 
from the persecutions of the Presbyterian priests, who had 
excommunicated them from their church, and had interdicted 
all their neighbours either to deal with them or to furnish 
them with food or drink, imprecating bitter curses upon all 
such as had compassion upon the Quakers, or any com- 
munication whatever with them. To the great credit of the 
civil power, these proceedings were soon stopped by Co- 
lonel Ashfield, a justice of the peace. The colonel himself 



A POPULAR LIFE OF GEORGE FOX. 173 

some time afterwards joined the Quakers, became a preacher 
among them, and lived and died in profession with them. 
In the Highlands they met with no encouragement, and were 
soon driven back. G. Fox says, "the Highlanders were so 
devilish, the}'' had liked to have spoiled us and our horses; 
for they ran at us with pitch-forks; but through the Lord's 
goodness we escaped them, being preserved by his power." 
At a market-town, near "Johnston's," a meeting w T as ap- 
pointed by the desire of the officers and soldiers quartered 
there, to be held at the Town Hall; but the magistrate wish- 
ing to prevent it, summoned a council there for the same 
day. The Quakers therefore went to the market-cross, and 
it being market-day, Alexander Parker, one of their preach- 
ers, began to address them from the cross; "but the Scots 
being a dark carnal people, gave little heed, and hardly took 
notice of what was said." After a while, G. Fox "was 
moved of the Lord to stand up at the cross, and to declare 
with a loud voice the everlasting truth, and the day of the 
Lord that was coming upon all sin and wickedness. Where- 
upon the people came running out of the Tow T n Hall, and 
they had at last a large meeting; for the people sat in the 
court only for a pretext to hinder the Quakers from having 
the Hall to meet in." At this town happened also another 
remarkable instance of divine judgment. An "envious sol- 
dier," who hated "both them and the truth," and who had 
spoken "evilly of the truth," and "despitefully of the light 
of Christ Jesus" to which they bore witness; while standing 
and holding up his hat before his face during the prayer of 
one of his priests, was stabbed to death in the back, by some 
of his own persuasion. G. Fox says, "So he who had re- 
jected the teachings of the Lord Jesus Christ, and cried down 
the servants of the Lord, was murdered amongst them whom 
he had so cried up, and by one of them." This is a similar 
occurrence to that w r hich took place at Badcow, and shows 
how important it is, to watch over and control our evil pas- 
sions, lest at any time we should heedlessly revile the Spirit of 
God, or the Holy Ghost in any of its operations or appearances. 
After travelling through many parts of Scotland, he re- 

15* 



174 A POPULAR LIFE OF GEORGE FOX. 

turned once more to Edinburgh, regardless of the warrant 
issued out for his apprehension, by the council, for disobe- 
dience to their order to leave the kingdom at the end of a 
week: and after having fully cleared his mind, both there 
and at all other places in that nation, he returned back into 
England, passing through Berwick, Newcastle, and Durham, 
and through Yorkshire into Bedfordshire, where he attend- 
ed the " general Yearly Meeting of Friends held at John 
Crook's at Luton, in that county, in 1658. Many thousands 
were assembled upon this occasion from all parts of the na- 
tion, and the meeting lasted for three days." 

After it was over, and most of the Friends were gone 
home, G. Fox says, "as I was walking in John Crook's gar- 
den, there came a party of horse, with a constable, to seize 
me. I heard them ask 'who was in the house/ and some- 
body made them answer, <I was there.' They said, <I was 
the man they looked for,' and went forthwith into the house, 
where they had many words with John Crook, and some 
few Friends that were with him. But the Lord's power so 
confounded them, that they never came into the garden to 
look for me, but went their way in a rage." The next day 
he left Luton, and travelled up to London. 



A POrULAR LIFE OF GEORGE FOX. 175 



CHAPTER X. 



1658. Accepts the challenge of a Jesuit to dispute with the Qoakers 
— A fast proclaimed — Writes an address to Parliament — His last in- 
terview with Cromwell. 



Now the Spirit speaketh expressly, that in the latter times some shall depart 
from the faith, giving heed to seducing spirits, and doctrines of devils. Speaking 
lies in hypocrisy, having their consciences^ seared with a hot iron; forbidding to mar- 
ry, and commanding to abstain from meats, which God hath created to be received 
with thanksgiving of them which believe and know the truth." — 1 Tim. iv. ] — 3. 

The "man of sin — the son of perdition : who opposeth and exalteth himself above 
all that is called God, or that is worshipped; so that he as God sitteth in the tem- 
ple of God, showing himself that he is God." — 2 Thess. ii. 3, 4. 

Shortly after his arrival in London, he was engaged in a 
dispute with a Jesuit, who had come over in the suite of 
the Spanish Ambassador, and who had challenged all the 
Quakers to dispute with him at the Earl of Newport's house, 
where the embassy resided. Upon receiving notice from 
the Quakers that the challenge would be accepted, and that he 
might appoint a time when it should take place, he sent them 
word that he would meet twelve of the wisest and most learn- 
ed men among them. This number he afterwards diminished 
to six, and finally reduced it to three only. The Quakers 
judging from this vacillating conduct, that, in spite of his 
great boasting, he might ultimately shuffle off, urged him to 
appoint an early day. The three selected upon this occasion 
were, G. Fox, Nicholas Bond, and Edward Burrough; and 
upon their arrival at the house, George Fox requested his 
two companions to go up and enter into conversation with 
the Jesuit, and that he " would walk awhile in the yard, and 
then come up after them:" and that they should state this 
question to him, "Whether or not the Church of Rome, as 
it now stood, was not degenerated from the true church, 
which was in the primitive times, from the life and doctrine, 



176 A POPULAR LIFE OF GEORGE FOX. 

and from the power and spirit that they were in?" To this 
the Jesuit affirmed, "that the Church of Rome now was in 
the virginity and purity of the primitive church." 

George Fox coming up as he made this reply, asked him, 
"Whether they had the Holy Ghost poured out upon them 
as the apostles had?" 

Jesuit. " No." 

G. Fox. "Then if ye have not the same Holy Ghost 
poured forth upon you, and the same power and spirit that 
the apostles had, ye are degenerated from the power and 
spirit which the primitive church was in." 

G. Fox says, "there needed little more to be said upon 
this point." He therefore put another question, "What 
scriptures have ye for setting up cloisters for nuns, abbeys 
and monasteries for men; for all your several orders; for 
your praying by beads, and to images; for making crosses; 
for forbidding of meats and marriages; and for putting peo- 
ple to death for religion? If ye are in the practice of the 
primitive church, in its purity and virginity, then let us see 
by scripture wherever they practised any such thing?" (For 
it was agreed upon both sides, that they should make good 
by scriptures what they stated.) 

Jesuit. "There is a written word and an unwritten word." 

G. Fox. "What dost thou call thy unwritten word?" 

Jesuit. "The written word is the scriptures, and the un- 
written word is that which the apostles spoke by word of 
mouth, which are those traditions that we practise." 

G, Fox. "Prove that by scripture." 

Jesuit. "The apostle says, 2 Thess. ii. 5, 'When I was 
with you, I told you these things/ That is, I told you of 
nunneries, and monasteries, and of putting to death for reli- 
gion, and of praying by beads, and to images, and all the 
rest of the practices of the Church of Rome, which was the 
unwritten word of the apostles, which they told them, and 
have since been continued down by tradition, unto these 
times." 

G. Fox. "I desire thou wilt read that scripture again, 
that thou mayst see how thou hast perverted the apostle's 



A POPULAR LIFE OF GEORGE FOX. 177 

words; for that which the apostle there tells the Thessaloni- 
ans, 'he told them before/ is not an unwritten word, but is 
there written down, namely, 'That the man of sin, the son 
of perdition, shall be revealed before the great and terrible 
day of Christ/ of which he was writing, should come; so 
this was not telling them of any of those things which the 
Church of Rome practises. In the like manner, the apostle, 
in the third chapter of that epistle, tells the church of some 
disorderly persons, -He heard were among them, busybodies, 
who did not work at all/ concerning whom he had com- 
manded them by his unwritten word, when he was among 
them, 'that if any would not work, neither should he eat/ 
which now he commands them again in his written word in 
this epistle; 2 Thess. iii. As this passage afforded no proof 
lor their invented traditions, and the Jesuit had no other scrip- 
ture proof to offer, George Fox told him, therefore, This is 
another degeneration of your church, into such inventions 
and traditions as the apostles and primitive saints never 
practised.'" 

"After this, he came to the sacrament of the altar, begin- 
ning at the paschal lamb, and the show-bread, and so came 
to the words of Christ, 'This is my body/ and to what the 
apostle wrote of it to the Corinthians, concluding, 'That after 
the priest had consecrated the bread and wine, it was im- 
mortal and divine; and he that received it, received the 
whole of Christ/" 

G. Fox says, "I followed him through the scriptures he 
brought forward, till I came to Christ's words and the apos- 
tle's; and then 1 showed him, 'That the same apostle told 
the Corinthians, after they had taken bread and wine in re- 
membrance of Christ's death, that they were reprobates, if 
Christ was not in them/ but if the bread they ate was Christ, 
he must of necessity be in them after they had eaten it. Be- 
sides, if this bread and this wine, which the Corinthians ate 
and drank, was Christ's body, then how hath Christ a body 
in heaven? Both the disciples at the supper, and the Corin- 
thians afterwards, were to eat the bread and drink the wine 
in remembrance of Christ, and 'to show forth his death till 



178 A POPULAR LIFE OF GEORGE FOX. 

He come,' which plainly proves the bread and wine which 
they took, was not his body. For if it had been his real body 
that they ate, then he had come, and was then there present; 
and it had been improper to have done such a thing in re- 
membrance of Him, if He had been then present with them, as 
He must have been, if that bread and wine which they ate and 
drank had been his real body. As to those words of Christ, 
' This is my body/ Christ calls himself a vine, and a door, 
and is called in scripture a rock. Is Christ therefore an out- 
ward rock, door, or vine?" 

Jesuit. " Oh, those words are to be interpreted." 

G. Fox. "So are those words of Christ, 'This is my 
body/ " 

"Now having stopped his mouth as to argument," G. Fox 
made the Jesuit the following proposal : — "That seeing thou 
sayest, 'the bread and wine was immortal and divine, and 
the very Christ, and that whosoever received it, received the 
whole Christ;' let a meeting be appointed between some 
whom the pope and his cardinals should appoint, and some 
of us; let a bottle of wine and a loaf of bread be brought, 
and divided each into two parts, and let them consecrate 
which of those parts they would. Then set the consecrated 
and the unconsecrated bread and wine in a safe place, with 
a sure watch upon it; and let trial be thus made, whether the 
consecrated bread and wine would not lose its goodness, 
and the bread grow dry and mouldy, and the wine turn dead 
and sour, as well and as soon as that which was unconsecra- 
ted? By this means, the truth of this matter might be made 
manifest. And if the consecrated bread and wine change 
not, but retain their savour and goodness, this may be a 
means to draw many to your church: if they change, decay, 
and lose their goodness, then ought you to confess and for- 
sake your error, and shed no more blood about it: for much 
blood hath been shed about these things, as in Queen Mary's 
days." 

Jesuit. "Take a piece of new cloth, and cut it into two 
pieces, and make two garments of it, and put one of them 
upon King David's back, and the other upon a beggar's, and 
the one garment shall wear away as well as the other." 



A POPULAR LIFE OF GEORGE FOX. 179 

G. Fox. "Is this thy answer?" 

Jesuit. "Yes." 

G. Fox. " Then by this the company may all be satisfied 
that your consecrated bread and wine is not Christ. Have ye 
told the people so long that the consecrated bread and wine 
was immortal and divine, and that it was the very real body 
and blood of Christ, and dost thou now say it will wear away 
or decay as well as the other! I must tell thee, 'Christ re- 
mains the same to-day as yesterday,' and never decays; but 
is the saints' heavenly food in all generations, through which 
they have life." 

The Jesuit made no reply, being willing to drop this point 
as he had done the former ones ; for the people that were 
present saw his error, and that he could not defend it. 

G. Fox. " Why does your church persecute, and put peo- 
ple to death for religion?" 

Jesuit. "It was not the church that did it, but the magis- 
trates." 

G. Fox. "Were not these magistrates counted and called 
believers and Christians, and members of your church?" 

Jesuit. "Yes." 

G. Fox. "Then I leave it to the people to judge from 
thy own words, whether the church of Rome did not perse- 
cute and put people to death for religion." 

Here the conference broke off, and the Jesuit's sophistoy 
was completely overthrown by the simplicity of G. Fox. 
And as opposed as the tenets of Quakerism are in every point 
to popery, yet strange as it may appear, some individuals of 
this Society have lately renounced the simple doctrine of 
George Fox, to embrace the complicated errors of the Church 
of Rome. Surely, they never could have duly considered 
this remarkable interview between their founder and the Je- 
suit. 

The argument here is not only conclusive, as it relates to 
the doctrine of transubstantiation, but leads us to more im- 
portant conclusions, than appear upon a first glance; for does 
not this refutation of the efficacy of consecration in the Ro- 
mish ritual, by means of a humanly devised ceremony, and 



180 A POPULAR LIFE OF GEORGE FOX. 

a humanly elected priesthood, equally apply to all other con- 
secrations of the various existing Christian churches? If any 
devised form of prayer, with any devised ceremony, is ad- 
mitted to be efficient for the consecration of a building, a 
burial ground, or of a priesthood, surely we must allow* that 
another devised form, and another devised ceremony, may 
he equally efficient in the consecration of holy water, or 
even of the wafer itself? both of which suppositions are 
looked upon by our church as Romish errors and gross su- 
perstitions. Putting the argument in this light, we call upon 
all persons seriously to reflect, whether the consecrations 
of buildings and burial-grounds, retained by our church, are 
not relics of popish superstitions, and part of the cunningly 
devised inventions of the "Man of sin, the son of perdition ;' y 
for the gospel affords us no warrant for any such practices. 
The same argument will also apply to the laying on of hands 
in ordination and other ceremonies; because it is the Spirit of 
God alone, that can effectually consecrate or make holy the 
heart: and this ceremony of laying on of hands, by which 
the apostles conveyed the gift of the Holy Ghost, was a mi- 
raculous gift; the power of conferring which, though often 
granted in the apostolic times, is now no longer permitted to 
any human being. Nor does it seem necessary in these 
days, since the general diffusion of the gospel precepts 
teaches us to look up to Christ as the fountain and living 
source of this divine gift. D'Aubigne says, "If Rome im- 
periously requires, for the validity of consecration, the im- 
position of hands by a bishop descended in uninterrupted 
succession from the apostles, that comes of her setting hu- 
man tradition above the word of God. In every church 
in which the authority of scripture is not absolute, some other 
authority must needs be sought." Again, "He who speaks 
in the name of antiquity is stronger than the rationalist, who 
only speaks in his own. name? But the Christian minister 
has a still more exalted authority; he preaches not because 
he descends from St. Chrysostom and St. Peter, but because 
the word he publishes descends from God himself. The 
idea of succession, however worthy of respect it may appear, 



A POPULAR LIFE OF GEORGE FOX. 181 

is, after all, but a human system substituted for that of God."* 
The gospel to which every thing must be submitted, affords 
no proof or warrant for the doctrine of apostolic succession. 
" Scripture, without any commentary," says Luther, "is the 
sun from which all doctors derive light. Let this one book," 
he exclaims, "be on all tongues, in all hands, under all eyes, 
in all ears, and in all hearts."f 

The same line of argument may be as justly applied to re- 
fute the modern dangerous theory of traditions, now ad- 
vanced by a party among the clergy of the establish ment, as 
a proper authority in doctrine; for if we once admit the va- 
lidity of traditions in support of practices at variance with 
the apostolic times, or of doctrines unjustified by the gospel, 
we have no right to deny the same advantage to the Catho- 
lics in support of their superstitions. With submission, the 
following passage is offered to the consideration of all men: 
"Ye hypocrites, well did Esaias prophesj r of you, saying, 
This people draweth nigh unto me with their mouth, and 
honoureth me with their lips, but their heart is far from me. 
But in vain do they worship me, teaching for doctrines the 
commandments of men." — Matt. xv. 7 — 9. 

Nearly all the rites and forms now in the use of the dif- 
ferent Christian churches, not even excepting Baptism and 
the Last Supper, may be traced up to the Jewish prieshood : 
which with all its routine of ceremonies, offerings, sacrifices, 
tithes and consecrations, was ordained by the express and 
particular command of God, through his servant Moses, to 
the Jewish people; forming a covenant between God and 
them, that if they would serve him, and walk in these, his 
laws and ordinances, then He would be their God, and their 
shield and strong defence. 

These religious ordinances of the Mosaic law were con- 
sidered by the Jews as types of the advent of the Messiah, 
at whose coming was to be established a more perfect and 
glorious dispensation. And after his appearance and rejection 



* Reformation, vol. iii. book xii. chap. xi. p. 398. 
t Ibid. vol. iii. book ix. chap. v. p. 271. 
16 



182 A POPULAR LIFE OF GEORGE FOX. 

by the Jews, their temple worship, with all its rites and cere- 
monies, soon ceased to exist; their nation was overthrown, 
and their people were dispersed over the face of the earth. 
And we see that the Jewish priesthood, with all its ceremo- 
nies and sacrifices, was both fulfilled and ended by the one 
sacrifice of Christ; the which has freed us from the obliga- 
tions and penalties of the old law, and placed us under the 
spiritual dispensation of the gospel witnessed in our hearts; 
and farther, that no other outward rites, as religious obliag- 
tions, were instituted in their place, either by the revelation 
of God, or by the precepts of his Son Jesus Christ to his dis- 
ciples. For the outward observances and practices of the 
early apostolic church, were only so many wise regulations 
for keeping the mind alive to a proper sense of its Christian 
duties, and for the perpetuating of the remembrance of our 
Lord's great sacrifice for the redemption of mankind — the 
end and object of his coming — "For in Christ Jesus neither 
circumcision availeth any thing, nor uncircumcision, but a 
new creature." — Gal. vi. 15. "If God had intended," says 
Dr. D'Aubigne, "that Christianity should, like the Mosaic 
system, be chiefly an ecclesiastical, sacerdotal, and hierarchical 
system, He would have ordered and established it in the New 
Testament, as He did in the old. But there is nothing like 
this in the New Testament. All the declarations of our 
Lord, and of his apostles, tend to prove that the new religion 
given to the world, is 'life and spirit/ and not a new system 
of priests and ordinances. The kingdom of God cometh not 
with observation: neither shall they say, <Lo here! or Lo 
there! for behold the kingdom of God is within you.'"* 

It is in this light alone that the outward observances of all 
the present Christian communities ought to be considered, 
since all parties admit that the "inward and spiritual grace" 
alone is the essential part of such ceremonies, which of them- 
selves cannot give this "new creature;" but are only em- 
ployed as a means, through God's free grace, of bringing 
about this essential change in the heart — this new and spi- 

* D'Aubign6's Discourses. Dis. xi. p. 203. Collins* edition. 



A POPULAR LIFE OF GEORGE FOX. 183 

ritual birtn mentioned by Christ to Nicodemus. An argu- 
ment the most forcible that can be adduced in their favour, 
although but seldom urged from the pulpit; from whence, 
alas! external ordinances are too often insisted upon as im- 
portant ceremonies, in themselves necessary to salvation. 

Persecutions of all kinds still continued to rage against 
the Quakers; the jails throughout the land were filled with 
their persons, and their estates were every where given up to 
the waste and plunder of their enemies. George Fox there- 
fore again felt himself called upon to represent their hard and 
cruel case to the Protector, stating, in several appeals, the 
particulars of their sufferings for conscience' sake, and this 
at a time when religious toleration was professed to be ex- 
tended to all Christians. Little or no redress was afforded 
them, and, in all probability, Cromwell, had he ever so much 
wished it, would have found it at this period a difficult and 
dangerous undertaking. 

Cromwell was no doubt sincere at the commencement of 
his career, and meant what he professed; but as he advanced 
towards absolute power, he found more of worldly policy 
necessary to reconcile contending interests, — he had to re- 
ward his companions in arms, as well as his polemical preach- 
ers, whose extravagant demands, at this time, he found some- 
what difficult to appease; for although rejecting the "Baby- 
lonish vestments" of the Episcopal church, they were as 
eager to participate in her temporalities, as his military fol- 
lowers were to secure the emoluments of the state. This 
unjustifiable neglect of this portion of his subjects, is not only 
a stain upon his name, but was also bad policy. The Quakers 
had now become a considerable body, united together by 
wholesome and moral by-laws, and as they renounced all 
fighting, and all ecclesiastical remuneration, his government, 
which professed toleration to every Christian church, had 
nothing whatever to fear from them. Their tenets were too 
simple and spiritual, their lives were, at this early period, 
too meek and self-denying,— too practically Christian to 
please the world at large, and as their principles were disso- 
nant to all priestcraft, under whatever shape it presented 






184 A POPULAR LIFE OF GEORGE FOX. 

itself, he might have found in them, had he extended to them 
the hand of protection, instead of giving them over to the 
persecution of their adversaries, a useful check upon his own 
ungovernable priesthood, whose hollow and hypocritical pre- 
tensions the Quakers unsparingly denounced. It is possible, 
however, that his conduct in this particular might have been 
influenced by a fear of irritating his clergy, or of creating 
any cause of discontent against his government that might 
possibly end in his own downfall; for he began to grow ex- 
tremely suspicious. 

A report was also spread at this time of his intention to 
assume the crown. G. Fox went to him and warned him 
against accepting it, and also of other dangers; such as his 
suffering the innocent to be oppressed by the unjust, and that 
if he did not put a stop to this evil, "he would bring shame 
and ruin upon himself and his posterity." Cromwell ap- 
peared to take his advice very well ; but George Fox was 
shortly after moved to write to him the following letter: — 

"0 Protector! 
"Who hast tasted of the power of God, more than many 
generations before thee have done, since the days of apostacy 
from the apostles, take heed that thou lose not thy power;, 
but keep kingship off thy head, which the world would give 
thee, and earthly crowns under thy feet, lest with that thou 
cover thyself, and so lose the power of God. When the 
children of Israel went from this power of God in them, they 
would have kings as other nations had, as transgressors had ; 
and so God gave them one. And when the Jews would have 
taken Christ, and made him a king, he hid himself from them ; 
he was hid from that which would have made him a king, 
He who was the King of the Jews inwardly. Oliver! 
take heed of undoing thyself by running into things that 
will fade, the things of this world that will change. Be sub- 
ject and obedient to the Lord God. 

"George Fox."* 

* Sewell's History of Friends, vol. L p. 303. 



A POPULAR LIFE OF GEORGE FOX. 185 

About this time he wrote to Lady Claypole, one of Crom- 
well's daughters, who was then ill and much distressed in 
her mind, "and could receive no comfort from any that came 
to her:" it begins, — 

"Friend, 
"Be still and cool in thy own mind and spirit from thy 
own thoughts, and then thou wilt feel the principle of God 
to turn thy mind to the Lord God, from whom life comes. 
Therefore be still awhile from thy own searching, seeking 
desi?*eS) and imaginations, and be staid in the principle of 
God in thee, that it may raise thy mind up to God, and stay 
it upon God, and thou wilt find strength from Him, and find 
Him to be a God at hand, a present help in the time of 
trouble and of need. And thou being come to the principle 
of God, which hath been transgressed, it will keep thee 
humble; and the humble, God will teach his way, which is 
peace, and such He doth exalt" Again, — "Keep in the fear 
of the Lord God; that is the word of the Lord unto thee. 
For all these things happen to thee for thy good, and for the 
good of those concerned for thee, to make you know your- 
selves, and your own weakness, and that ye may know the 
Lord's strength and power, and may trust in Him." Again, 
"The same light that lets you see sin and transgression, will 
let you see the covenant of God, which blots out your sin 
and transgression, which gives victory and dominion over it, 
and brings into covenant with God. For looking down at 
sin, and corruption, and destruction, ye are swallowed up in 
it: but looking at the light, which discovers them, ye will 
see over them," and "gain the victory," and thus secure 
"the first step to peace." He concludes, "So in the name 
and power of the Lord Jesus Christ, God Almighty strengthen 
thee. 

" George Fox." 

A proclamation was issued this year for a solemn fast, to 
be accompanied with a subscription for the relief of twenty 
Protestant families driven out of Bohemia, for several Pro- 

16* 



186 A POPULAR LIFE OF GEORGE FOX. 

testant churches driven out of Poland, and in aid of the Pro- 
testants persecuted by the Duke of Savoy, in the valleys of 
Lucerne, Angrona, &c. George Fox was thereupon moved 
to write an address to the "Heads and Governors of the 
Nation," stating what the nature of the true fast was, (such 
as God requires and accepts,) and the inconsistency and 
wickedness of fasting, and subscribing for suffering Protest- 
ants persecuted abroad by Papists, at the same time that they, 
professing themselves to be Protestants, were persecuting 
their own brethren at home. 

Cromwell, by this time, had been correctly informed by 
particular documents, that some hundreds of innocent fami- 
lies of the Quakers, were at that moment unjustly confined 
in prisons all over the kingdom, for their religious scruples 
alone; and therefore they were fasting for the same evil re- 
sults of persecution in others, of which they were equally 
culpable themselves. Our limits will only admit of some 
short extracts. 

"To THE HEADS AND GOVERNORS OF THIS NATION, WHO 
HAVE PUT FORTH A DECLARATION FOR THE KEEPING OF 
A DAY OF SOLEMN FASTING AND HUMILIATION, FOR THE 
PERSECUTION (AS YE SAY) OF DIVERS PEOPLE BEYOND THE 
SEAS, PROFESSING THE REFORMED RELIGION, WHICH, YE 
SAY, HATH BEEN TRANSMITTED TO THEM FROM THEIR 
ANCESTORS." 

"A profession of the Reformed Religion may be trans- 
mitted to generations, and so holden by tradition; and in 
that, wherein the tradition and profession are holden, is the 
day of humiliation kept; which stands in the will of man. 
This is not the fast that the Lord requires, Ho bow down 
• the head like a bulrush for a day/ and the day following to 
be in the same condition that they were the day before. To 
the light of Christ Jesus in your consciences do I speak, 
which testifieth for God every day and witnesseth against all 
sin and persecution; which measure of God, if ye be guided 
by it, doth not limit God to a day, but leads to the fast that 
the Lord requires, which is, <To loose the bands of wicked- 



A POPULAR LIFE OF GEORGE FOX. 187 

ness, to undo the heavy burdens, to break every yoke, and 
to let the oppressed go free/ — Isa. lviii. 6, 7. This is the 
fast the Lord requires; and this stands not in the transmis- 
sion of times, nor in the traditions of men; but in that which 
was before times were, which leads out of time, and shall be 
when time shall be no more. Them that teach for doctrine 
the commandments of men, are they that ever persecuted 
the life and power when it came." He then acknowledges 
the justice of administering to the necessities of others, and 
of doing good to all: "But," he says, "in the mean time, while 
ye are doing this, and taking notice of others' cruelty, tyranny, 
and persecution, turn your eye upon yourselves, and see what 
ye are doing at home. To the light of Christ Jesus in all 
your consciences I speak, which cannot lie, nor err, nor bear 
false witness; but which bears witness for God, and cries for 
equity, justice, and righteousness to be executed." "Now 
let this light examine and try whether ye have any example 
or precedent to exercise this persecution, which now many 
in this nation suffer under, who are a people harmless and 
innocent, walking in obedience towards God and man. And 
though ye account the truth they walk in heresy, yet therein 
do they exercise themselves, to have always 'a conscience 
void of offence towards God and man/ as ye may read the 
saints of old did. — Acts xxiv," Again, "Ye profess Christ 
Jesus, who is the 'light of the world, that enlightens every 
man that cometh into the world;' yet ye persecute them that 
bear witness and give testimony to this light. Ye profess 
that the kingdom of Christ is come ; yet ye persecute them that 
witness it come. Ye profess Jesus Christ, the resurrection 
and the life; yet ye persecute them that witness Him to be 
so. If ye say, 'How shall we know that these people, who 
* say they witness these things, do so, or not?' 1 answer, turn 
your minds to the light, which Christ Jesus hath enlightened 
you withal, which is one in all. To no other touchstone 
shall we turn you, than into your own consciences; there 
shall ye find the truth of what we have declared unto you, 
and of what we bear testimony to, according to the holy 
scriptures. Those that witness Christ come in the flesh ye 



188 , A POPULAR LIFE OF GEORGE FOX. 

persecute, those ye hale before magistrates, and suffer to be 
beaten in your synagogues; those ye cause to be whipped 
and stocked; to be shamefully entreated, cast into prison and 
kept; as many jails in this nation at this day testify to your 
faces. Therefore, honestly consider what ye are doing, while 
ye are taking notice of others' cruelties, lest ye overlook 
your own, &c, &c. 

"George Fox." 

"Divers times," says G. Fox, "both in the time of the 
Long Parliament, and of the Protector (so called,) and of 
the Committee of Safety, when they proclaimed fasts, 1 was 
moved to write to them, and tell them their fasts were like 
unto Jezebel's; for commonly when they proclaimed fasts, 
there was some mischief contrived against us. I knew their 
fasts were for strife and debate, to smite with the fist of 
wickedness; as the New England professors soon after did, 
who, before they put our Friends to death, proclaimed a fast 
also." 

Many Quakers had now been immured for so long a time 
in damp unwholesome prisons, that their lives were at last 
endangered, so that many respectable members of this Society 
were moved to go before the Parliament, and offer them- 
selves to lie in prison, as hostages for their brethren, that 
they might not die in confinement: "And in love to them 
that cast them in, that they might not bring innocent blood 
upon their own heads; which would cry to the Lord, and 
bring his wrath, vengeance, and plagues upon them." In- 
stead of getting any redress from these rigid disciplinarians 
and high professors of godliness, they only met with blows 
and buffetings. G. Fox therefore addressed to them the 
following reproof for their hypocrisy: — 

"0 Friends, 

"Do not cloak and cover yourselves; there is a God that 

knoweth your hearts, and that will uncover you. He secth 

your way. 'Wo be to him that covereth, but not with my 

Spirit, saith the Lord.' Do ye act contrary to the law, and 



A POPULAR LIFE OF GEORGE FOX. 189 

then put it from you? Mercy and true judgment ye neglect. 
Look, what was spoken against such: my Saviour spoke 
against such : <I was sick, and ye visited me not; I was hungry, 
and ye fed me not; I was a stranger, and ye took me not in; I 
was in prison, and ye visited me not.' But they said, < When 
saw we thee in prison, and did not come to thee?' 'Inas- 
much as ye did it not to one of these little ones, ye did it 
not unto me.' Friends, ye prison them that are in the life 
and power of truth, and ye profess to be ministers of Christ. 
But if Christ had sent you, ye would bring out of prison, and 
out of bondage, and receive strangers. Ye have lived in 
pleasure on the earth, and been wanton; ye have nourished 
your hearts as in a day of slaughter; ye have condemned, 
and killed the just, and he doth not resist you." 

"George Fox." 

George Fox again went to see the Protector, to try once 
more how far he could influence him to act with justice and 
impartiality to all his subjects, and thus put a stop to the 
sufferings of the injured Friends, who were now unjustly 
deprived of the liberties and privileges secured to all freemen 
by the great Charter of England. He had often before 
warned him of his unjust neglect of this portion of his un- 
offending and innocent subjects, and had told him, that if he 
persisted in refusing any interference on their behalf, God 
would soon rend the power out of his hands; and, "that a day 
of reverse and thick darkness was coming over those high 
professions, even a day of darkness that should be felt." 
Cromwell was at Hampton Court; G. Fox says, "I met him 
riding in the Park, and before I came to him, as he rode at 
the head of his life-guard, I saw and felt a waft (or apparition) 
of death go forth against him; and when I came to him, he 
looked like a dead man. After I had laid the sufferings of 
Friends before him, and had warned him, according as I was 
moved to speak to him, he bid me come to his house. So I 
returned to Kingston, and the next day went up to Hampton 
Court, to speak further with him. But when I came, he 
was sick, and one Harvey, who waited on him, told me the 



190 A POPULAR LIFE OF GEORGE FOX. 

doctors were not willing I should speak to him. So I passed 
away, and never saw him more." 

Very shortly after this interview, the Protector died, and 
G. Fox, who was in Essex, came up to London. A little 
time before Cromwell's death, the new church faith was con- 
cocted at the Savoy, and G. Fox getting a copy of it before 
it was published, wrote an answer to it, and had it printed 
off with such despatch, that his answer was sold "up and 
down the streets" at the same time with the church-faith. 
This circumstance gave great umbrage to some of the Par- 
liament men, and one of them told G. Fox, "they must have 
him to Smithfield;" to which he replied, "he was over their 
fires, and feared them not." "A great deal of work," he 
says, "we had about this priest-made faith; for they called us 
house-creepers, leading silly women captive, because we met 
in houses, and would not hold up their priests and temples 
which they had made and set up. I told them that it was 
they who led silly women captive, and crept into houses, 
who kept people always learning under them, who were 
covetous, and had got a form of godliness, but denied the 
power and spirit which the apostles were in. The apostles 
met in several private houses, being to preach the gospel to 
all nations; which they did freely, as Christ had commanded 
them. Thus do we, who bring people off from these priests, 
temples, and tithes, which God never commanded, to meet 
in houses, or on mountains, as the saints of old did, who were 
gathered in the name of Jesus, Christ being their Prophet, 
Priest, and Shepherd." 

During this time of sharp persecution, the intrepid courage 
of G. Fox always led him to the front of danger. At some 
meeting about seven miles from London, the Quakers had 
been very much abused by the vulgar rabble of several ad- 
joining parishes, who assembled on purpose to abuse them 
and interrupt their meetings; and upon one occasion, when 
about eighty Friends from London had come down to attend 
this meeting, they were so beset and so roughly handled that 
their coats and cloaks were torn from their backs, and they 
were thrown into ditches and ponds, and besmeared with 



A POPULAR LIFE OF GEOFvGE FOX. 19.1 

mud and dirt. G. Fox says, "th£ next day I was moved of 
the Lord to go to that meeting though T was then very weak. 
When I came there, I bid Friends bring a table, and set it 
in a close, where we used to meet, to stand upon. Accord- 
ing to their wonted course, the rude people came, and I 
having a Bible in my hand, showed them theirs and their 
priests' and teachers' fruits: and the people became ashamed, 
and were quiet, and the meeting ended quietly. It w T as no 
uncommon thing in those days, for the Quakers to be pelted 
with rotten eggs, fireworks to be thrown into their meetings, 
and drums and tin kettles to be beaten in order to annoy 
them, and "the priests were as rude as any: as may be seen 
in the book of the fighting priests, wherein a list is given of 
some who had actually beaten and abused Friends." 

Many Quakers w T ere brought up out of the country as pri- 
soners, and tried before the "Committee of Safety," which 
at this time held the sovereign sway, and of which the cele- 
brated republican, Sir Henry Vane, was the chairman. He 
quarrelled with the Quakers because they refused to pull off 
their hats when brought into the committee; "but at last the 
Lord's power came over him, so that through the mediation 
of others, they were admitted." Many of these Quakers 
»; had been imprisoned alone for "contempt," that is, for not 
,; putting off their hats, and G. Fox says, "it was not likely 
that Friends, who had suffered so long for it from others, 
3 should put off their hats to him." He also remarks, that 
j"a great deal of hypocrisy, deceit and strife was got tipper- 
1 most in the people, so that they were ready to sheath their 
swords in one another's bowels. There had been tenderness 
]n many of them formerly, when they were low; but when 
they were got up, had killed, and taken possession, they 
came to be as bad as others; so that we had much to do with 
them about our hats, and saying thou and thee to them." 

During the Commonwealth, the Quakers had often been 
accused of meeting together to plot the restoration of the 
king, "whereas they did not concern themselves with the 
joutward powers, or government." Nevertheless, G. Fox 
says, "that he had a sight and sense of the king's return, a 



192 a POPULAR LIFE OF GEORGE FOX. 

good while before it took place, and so had some others." 
A woman Friend came to him in the Stand, three years be- 
fore the Restoration, and told him she had a prophecy con- 
cerning his return, and that she must go over and declare it 
to the king. G. Fox says, "I saw that her prophecy was 
true, and that a great stroke must come upon them in 
power. " 

One Thomas Aldam also, in an interview with Cromwell, in 
which he had laid before him a particular statement of all the 
Quakers at that time in prison, verified by certificates under 
the jailers' hands, when Cromwell refused to give an order 
for their liberation, "he was moved to take off his cap, and 
to rend it in pieces, before him, and to say unto him, <so 
shall thy government be rent from thee and thy house/' 
Another woman Quaker also went to the sainted parliament 
with a pitcher in her hand, which she broke before them, 
saying, "so should they be broken in pieces;" which shortly 
came to pass. These minute circumstances strongly depict 
the temper of the times. 

G. Fox says, "Now was there a great pother made about 
the image or effigies of Oliver Cromwell lying in state; men 
standing and sounding trumpets over his image, after he was 
dead. At this my spirit was greatly grieved, and the Lord, 
I found, was highly offended." Therefore he wrote to re- 
prove them for their wicked flatteries, and to warn them to 
repent. He w r rote also an epistle to his own followers to 
encourage them to remain faithful and faint not, under the 
many persecutions which they now suffered. He begins: — 

"My Dear Friends, wherever scattered abroad, in prison 
or out of prison: fear not, because of the reports of suffer- 
ing; let not the evil spies of the good land make you afraid, 
if they tell you the walls are high, and that there are Ana- 
kirns, in the land; for at the blowing of the rams-horns, did 
the walls of Jericho fall, and they that brought the evil re- 
ports perished in the wilderness. But dwell ye in the faith, 
patience, and hope, having the Word of Life to keep you, 
which is beyond the law; and having the oath of God, his 



A" POPULAR LIFE OF GEORGE FOX, 193 

covenant, Christ Jesus, which divides the waters asunder, and 
makes them to run all on heaps; in that stand: and ye will 
see all things work together for good, to them that love God. 
In that triumph, when sufferings come, whatever they may 
be. Your faith, your shield, your helmet, your armour you 
have on; ye are ready to skip over a mountain, a wall, or a 
hill, and to walk through the deep waters, though they be 
as heap upon heaps. The evil spies of the good land may 
preach up hardness; but Caleb, which signifies a heart, and 
Joshua, a Saviour, triumph over all. 

"George Fox." 



17 



; 



194 A POPULAR LIFE OF GEORGE FOX. 



CHAPTER XI. 



1659, 1660. Reproves the Cornish people for plundering of wrecks- 
Curious sermon at Bristol in support of his doctrine of Perfection — 
Apprehended at Swarthmore and imprisoned at Lancaster Castle- 
Released by the King's warrant — Rising of the Fifth Monarchy 
men, and the Quakers suspected in consequence thereof — They put 
forth a declaration of their principles 



"Therefore all things whatsoever ye would that men should do to you, do ye 
even so to them: for this is the law and the prophets." — Matt. vii. 12. 

"If we confess our sins, he is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness." — 1 John i. 9. 

The short interval that elapsed between the death of Oliver 
Cromwell and the return of Charles II., was a period of 
general excitement, all factions plotting and contriving to 
further their own several interests; so much so, that George 
Fox experienced a great care lest any of his followers should 
be drawn into such snares, and his time was therefore em- 
ployed in writing and circulating several papers, wherein he 
cautioned them to remain quiet, and not to interfere or mingle 
themselves up with any of the parties or plottings that were 
now in agitation in various parts of the kingdom; reminding 
them, that their principles inculcated peace and submission 
to the lawful magistrate, whoever he might be. That those 
"who pretended to fight for Christ are deceived; for his 
kingdom is not of this world, therefore his servants do not 
fight." "All Friends, every where, this I charge you," he 
says, "which is the word of the Lord God unto you all, 
'Live in peace, in Christ the way of peace/ and therein seek 
the peace of all men, and no man's hurt." "Take heed to 
keep out of the powers of the earth, that run into wars and 
fightings, which make not for peace, but go from that; such 
will not have the kingdom. And, Friends, take heed of 



A POPULAR LIFE OF GEORGE FOX, 195 

joining with this or the other, or meddling with any, or being 
busy with other men's matters; but mind the Lord, his 
power, and his service/' 

After remaining in London for some time, he again set 
out on his travels into various counties. While in Norfolk, 
the mayor of Norwich gaining intelligence that a large meet- 
ing was to be held there by his appointment, granted a war 
rant for his apprehension, which, however, was not used, in 
consequence of some Friends waiting upon the mayor, before 
the meeting, and informing him that their only object was 
to meet in a peaceable way, to worship God after their man- 
ner. George Fox says, "a large meeting it was, and abun- 
dance of rude people came, with an intent to do mischief: but 
the Lord's power came over them, so that they were chained 
by it, priests, professors, and ranters. Among the priests, 
one Townsend, stood up and cried, ' Error, blasphemy, and 
an ungodly meeting!' I bid him not burden himself with 
that which he could not make good; and I asked him what 
was our error and blasphemy; for I told him, he should 
make good his words before I had done w T ith him, or be 
ashamed. As for an ungodly meeting, I said, I did believe 
that there were many people there that feared God, and 
therefore it was both unchristian and uncivil in him, to 
charge civil, godly people, with an ungodly meeting." The 
dispute then related to his doctrine of the inward teaching 
\ of the divine grace, in which George Fox refuted the priest 
jj from Scripture, and concluded in these words: "So I showed 
the people, that as the holy men of God who gave forth the 
Scripture as they were moved by the Holy Ghost, did hear 
and learn of God, before they spoke them forth, so must 
they all hearken and hear what the Spirit saith, which will 
lead them into all truth, that they may know God and Christ, 
and may understand the Scriptures." "Oh !" said the priest, 
"this is not that George Fox I would speak withal; this is 
| a subtle man," said he. A glorious day this was, for truth 
came over all, and people were made moderate, and were 
reached by it, and were turned to God by his power and 
|]Spirit, and to the Lord Jesus Christ, their free Teacher, who 



196 A POPULAR LIFE OF GEORGE FOX. 

was exalted over all. And as we passed away, generally 
people's hearts were filled with love towards us; yea, the 
ruder sort of them desired another meeting, for the evil in- 
tentions that they had against us were thrown out of their 
hearts. " 

Upon his arrival at London, he found the city dismantled 
of her gates and posts, and General Monk in possession. 
"Long before this/' he says, "I had a vision, wherein I saw 
[he city lie in heaps and the gates down; and it was then 
represented to me just as I saw it several years after, lying 
in heaps, when it was burned." "Divers times had I, both 
by word and writing, forewarned the several powers, both 
in Oliver's time and after, of the day of recompense that was 
coming upon them; but they rejecting counsel, and slighting 
those visitations of love to them, I was moved now, before 
they were quite overturned, to lay their backsliding, hypoc- 
risy, and treacherous dealing before them, thus: — 

"Friends, 
"Now are the prophecies fulfilled and fulfilling upon you, 
which have been spoken to you by the people of God in 
your courts, in your steeple-houses, in your towns, &c, when 
ye were in your pleasures, and puffed up, that ye would 
neither hear God nor man; when ye were in the height of 
authority, though raised up from a mean estate, none might 
come nigh you without bowing, or the respect of persons, 
compliments, and fashions, which, for conscience' sake to- 
wards God, Friends could not go into, being redeemed there- 
from," &c, &c. "Have ye not made covenants and oaths; 
and broken covenants and oaths betwixt God and man, and 
made the nations breakers both of covenants and oaths ; so 
that nothing but hypocrisy, and rottenness, and falsehood, 
under fair pretence, was amongst you?" "When ye pre- 
tended to set up the old cause, it was but yourselves that ye 
set up; for which ye long stunk to sober people, who saw 
that ye would do no good. Ye quenched that which was 
good in yourselves, and persecuted them that lived in this 
principle, and so are grown so gross and perverse, that at last 



A POPULAR LIFE OF GEORGE FOX. 197 

ye are fit for neither God nor man. Have ye not used to call 
the Quakers the fanatic people, and the giddy heads? But 
whither now are ye giddying? into Cain's city, Nod, which 
signifies fugitive or wandering?" &c, &c, &c. 

"George Fox." 

At Dorchester, the Quakers' meeting was suddenly broken 
in upon by constables and officers, who came under pretence 
of searching for a Jesuit with a shaven head; and they made 
all the Quakers take off their hats, that they might discover 
the shaven crown; and as G. Fox was the man "they aimed 
at," they inspected his head very closely; but not being able 
to discover a bald spot upon it, they went away with shame, 
having incurred the displeasure of the soldiers and the "sober 
people" who came there. 

When in Cornwall he was much shocked at the prevalent 
custom of plundering the wrecks that were cast upon their 
coasts. "My spirit," he says, "was grieved to hear of such 
unchristian actions, considering how far they were below* the 
heathen at Melita, who received Paul, made him a fire, and 
were courteous towards him, and those who suffered ship- 
wreck with him. Wherefore I was moved to write a paper, 
and send it to all parishes, priests, and magistrates, to reprove 
them for such greedy actions, and to warn and exhort them, 
'that if they could assist to save people's lives, and preserve 
their ships and goods, they should use their diligence therein; 
and consider if it had been their own condition, how hard 
they would judge it, that they should be upon a wreck, and 
the people should strive to get what they could from them, 
not regarding their lives. May ye not surely believe, that 
such kind of actions will become a curse unto you?'" It 
concludes, "And ye magistrates, who are to do justice, think 
ye not, that the hand of the Lord God is against you, and 
that his judgments will come upon you, who do not look 
after these things and stop them with the law, whereby ye 
might be a good savour in your country." To his own fol- 
lowers he added the following lines: — "All dear friends who 
fear the Lord God, keep out of the ravenous world's spirit, 

17* 



198 A POPULAR LIFE OF GEORGE FOX. 

which leads to raven and destroy, and which is out of the 
wisdom of God. When ships are wrecked, do not run to 
destroy and make havoc of ship and goods with the world; 
but run to save the men, and the goods for them; and so 
deny yourselves, 'and do unto them as ye would that they 
should do unto you.' 

"George Fox." 

This paper had so good an effect, that it caused many peo- 
ple to give up their old habits of plundering wrecks; a cruel 
practice, which from its having grown up with them from the 
earliest childhood, had become, in the eyes of a great many, 
a lawful pursuit. 

At Bristol, the Quakers' meetings were much disturbed 
by drunken soldiers and rude people, instigated thereto by 
the mayor: sometimes they were driven out of their room 
into the orchard and struck by the soldiers with their muskets. 
A disturbance of this sort had taken place the day before 
George Fox's arrival, who, upon hearing of this outrageous 
conduct, requested four respectable Friends would wait upon 
the mayor and aldermen, "and request them, seeing they 
had broken up their meetings, to let Friends have the Town 
Hall to meet in; and that for the use of it, Friends would 
give them twenty pounds a-year to be distributed amongst 
the poor; and when the mayor and aldermen had business to 
do in it, Friends would not meet in it, but only on First- 
days, (Sundays.) Those Friends," he says, "were astonished 
at my request, and said the mayor and aldermen would think 
that they were mad. I said, Nay; for they would offer them 
a considerable benefit to the poor. And it was upon me from 
the Lord to bid them go. At last they consented, and went, 
though in the cross to their own wills. When they had laid 
the offer before the mayor, it came so over him, that he said, 
'for his part he could consent to it, but he was but one.' So 
the Friends came away, leaving the mayor in a very loving 
frame towards them; for they felt the Lord's power had 
come over him." G. Fox wished the same Friends to go 
and acquaint the colonel of the regiment of the ill behaviour 



A POPULAR LIFE OF GEORGE FOX. 199 

of the soldiers, and "how they came armed among naked 
innocent people;" but notwithstanding the success of their 
mission to the mayor, they declined to do this, and the con- 
sequence was, that on the following day, (Sunday,) a party of 
drunken soldiers came about the middle of their meeting, 
and one with his drawn sword "fell jangling with these four 
Friends who had refused to call upon the colonel." The 
next day, however, they made their complaint, and the colo- 
nel sent for the soldiers, and "cut and slashed" them before 
their faces. G. Fox reproved these four Friends for not 
going at first as he had wished them, telling them, "they 
might have prevented this cutting of the soldiers, and the 
trouble they gave at the meeting." 

He held many large meetings at Bristol and in the vicinity, 
during this visit, and at one a little way out of the town 
several thousands were assembled, consisting of a variety of 
persuasions. It was a very quiet meeting, notwithstanding 
its numbers, "and many glorious truths were opened to the 
people, and the Lord Jesus Christ was set up, who is the end 
of all figures and shadows, of the law, and the first cove- 
nant." One circumstance is remarkable in most of these 
events, that to whatever extent the Quakers' meetings had 
been disturbed by the rude rabble of their neighbourhood, 
no sooner does George Fox make his appearance than the 
meeting became doubly thronged, and whatever pre-determi- 
nation existed to make a disturbance upon his arrival, no 
sooner does he open his mouth than all become rivetted to 
the spot in silence, or to use one of his favourite expressions, 
"the Lord's power came over all, and chained them down;" 
which proves that both in matter and manner he was very 
extraordinary and very different to the common run of 
preachers. 

"We had a great deal of work," he says, "with priests 
and professors, who pleaded for imperfection, therefore I was 
opened to declare and manifest unto them, that Adam and 
Eve were perfect before they fell; and God saw that all He 
had made was good, and He blessed it. But imperfection 
came in by the fall; and though the law made nothing per- 



200 A POPULAR LIFE OF GEORGE FOX. 

feet, yet it made way for the bringing in of the better hope, 
which hope is Christ, who destroys the devil and his works, 
that made man and woman imperfect Christ saith to his 
disciples, 'Be ye perfect, even as your heavenly Father is 
perfect;' and He, who himself is perfect, conies to make 
man and woman perfect again, and brings them again to the 
state wh;ch God made them in. So He is the maker up of 
the breach, and the peace betwixt God and man. That this 
might be better understood by the lowest capacities, I used 
a comparison of two old people, that had their houses broken 
down by an enemy, so that they, with all their children, were 
liable to all storms and tempests. Then came some pre- 
tended workmen, who offered to build it up again, provided 
they give them so much a-year; but after getting the money 
they leave the house as they found it. In this manner, came 
a second, third, fourth, and more, each with his several pre- 
tence of building up the old house, and each got the people's 
money, and then cried, 'they could not rear up the house, 
the breach could not be made up; for there is no perfection 
here/ For all the sect-masters in Christendom (so called) 
have pretended to build up Adam and Eve's fallen house, 
and when they got the people's money, tell them the work 
cannot be perfectly done here ; so their house lies as it did. 
But I told the people, that Christ is come freely to do this, 
who by one offering hath perfected for ever all them that are 
sanctified; and renews them up into the image of God, which 
man and woman were in before the fall, and makes man and 
woman's house as perfect again as God made them at first; 
and this Christ, the heavenly Man, doth freely. Therefore 
all are to look to Him, and all that have received Him are 
to walk in Him, the Life, the Substance, the First, and the 
Last. 'The Rock of ages, the Foundation of many genera- 
tions/" 

About this time, the religious meetings of the Quakers 
were much disturbed by the rude carriage of the military, 
under General Monk; upon which a remonstrance was made 
to the general, who caused the following general order to be 
posted up. 



A POPULAR LIFE OF GEORGE FOX. 201 

"St. James's, 9 th March, 1659. 
"1 do require all officers and soldiers to forbear to disturb 
the peaceable meetings of the Quakers, they doing nothing 
prejudicial to the Parliament or Commonwealth of England. 

"George Monk." 

After leaving Bristol, he travelled through some of the 
midland counties to Drayton, in Leicestershire, in order to 
visit his relations. During his short stay at his native place, 
a justice, named Burton, hearing that he possessed a good 
horse, sent a warrant to apprehend him and his horse; but 
fortunately for George Fox, the warrant was not issued till 
after his departure, "and so he missed of his wicked end." 
He next turned his steps toward Yorkshire, to attend the 
general or yearly Meeting of the Society, which was held 
this year at Balby, in the orchard of John Killam, on account 
of the great numbers assembled, amounting to several thou- 
sands. Upon this occasion, George Fox addressing the 
meeting from a high stool, was suddenly interrupted by the 
arrival of two trumpeters, followed by a troop of horse; the 
trumpeters sounded, and the captain ordered the people to 
fall off right and left, whereupon he rode up to G. Fox, and 
said, "he must come down, for he had orders to disperse the 
meeting." G. Fox calmly reminded him, that a great many 
of the Friends had come from a great distance, and at a con- 
siderable expense and inconvenience, on purpose to attend 
that meeting, and therefore, that it would be a great hardship 
to disperse them before they had finished: he stated, also, 
that they were peaceably met for the worship of God, and 
would quietly and orderly separate, as soon as the meeting 
was over. The captain replied, "that his orders were to 
disperse the meeting, and that he could not wait for its end- 
ing." G. Fox told him, "if he could not wait himself, he 
might leave a dozen of his men to see the order and peace- 
ableness of their meeting." The captain then drew off his 
troop and left six men, who told the Quakers "they might 
hold their meeting till night, if they chose." But in three 
hours after this interruption, the meeting broke up, and the 



202 A POPULAR LIFE OF GEORGE FOX. 

Friends went home. It appears, that a party of newly- 
raised militia, who had intended to have done the Quakers 
some mischief, sent for the troopers to assist them in their 
designs; and when the latter did not break up the meeting, 
they cursed both the captain and his men. " Yet this captain," 
G. Fox says, "was a desperate man; for it was he that had 
said to me, when in Scotland, that 'he would obey his supe- 
riors' commands; and if it were to crucify Christ, he would 
do it/ So that it was an eminent power of the Lord, which 
chained both him and his troopers, and those envious militia 
men also, who went away, not having the power to hurt any 
of us, nor to break up our meeting." 

Soon after this occurrence, he went to Swarthmore, to 
visit his old friend, Margaret Fell, who was now a widow. 
He had not been long under her roof, before he was taken 
up by a warrant from Henry Porter, formerly a major under 
Cromwell. He was kept a prisoner that night at the con- 
stable's house at Ulverstone, and fifteen men sat up with him 
to watch him, "some of whom sat in the chimney for fear 
he should escape up the chimney, such dark imaginations 
possessed them." The next day he was rudely conveyed 
over to Lancaster, and brought belore Major Porter, the 
mayor, who charged him with having great meetings up and 
down. G. Fox said, "Our meetings were known throughout 
the nation to be peaceable, and we were a peaceable people." 
He said. "He saw the devil in people's faces." G. Fox re- 
plied, "If I saw a drunkard, or a swearer, or a peevish heady 
man, I could not say, I saw the Spirit of God in him." Por- 
ter then committed him to be kept a close prisoner in the 
"Dark-house," in Lancaster Castle, until he should be deli- 
vered by the king or parliament; and refused to let him have 
d copy of his mittimus. This Porter had been a violent 
persecuting round-head, but now endeavoured to ingratiate 
himself in favour with the king's party, by falling upon and 
attacking the harmless Quakers, who, he thought, could not 
defend themselves in the sudden change which had taken 
place in the state affairs of the nation. While he was shut 
jp in the castle-prison, many people went to look at him, 



A POPULAR LIFE OF GEORGE FOX. 203 

most of whom were rude and abusive. "One time," he 
says, "there came two young priests, and very abusive they 
were; the worst of people could not be worse; also old Jus- 
tice Preston's wife of Howker Hall, who told him, 'his 
tongue should be cut out/ and 'he should be hanged/ show- 
ing him the gallows. But the Lord God cut her off, and 
she died in a miserable condition." 

As he had been denied a copy of his mittimus, the only 
information he could obtain of its contents, was from two of 
his friends, whom the jailer permitted to read it over; he 
xvas therein charged with being the chief upholder of the 
sect of Quakers, who of late endeavoured to raise insurrec- 
tions in that part of the country, and to embroil the whole 
nation in blood, with many other charges equally false; show- 
ing that no accusation was too extravagant for their enemies 
to brand them with. G. Fox wrote a vindication of his own 
conduct, and a refutation of all the charges alleged against 
him, pleading that he had been most illegally deprived of 
his personal liberty, whilst in the innocent exercise of the 
privilege of his birth-right as an Englishman, and was false- 
ly accused of being an enemy to the king, by a man, who, 
in "Oliver's days, had been fierce both against the king and 
his party, though now he wished to be thought zealous for 
the king." Margaret Fell also wrote a protest against the 
legality of his apprehension, while a visiter under her roof, 
"he, not having committed any breach of the law, or offence 
against any in the nation;" she concludes, "I am concerned 
in this thing, inasmuch as he w T as apprehended in my house; 
and if he be guilty, I am so too. So I desire to have this 
searched out— Margaret Fell." 

She afterwards, in company with Ann Curtis, went up to 
London, and represented to Charles II. the hard case of 
her friend G. Fox, as well as the unjustifiable conduct of Ma- 
jor Porter. They met with a most gracious reception from 
the king, on account of Ann Curtis, whose father had suf- 
fered in the royal cause. He had been sheriff of Bristol, du- 
ring the troubles of the royal family, and for his loyalty, had 
been hung up before his own door, by the Parliamentarians. 



^504 A POPULAR LIFE OF GEOKGE FOX. 

As soon as Major Porter heard of Margaret Fell's determi- 
nation to lay her complaint before the king in person, he 
"vapoured much, that he would go up and meet her in the 
gap ;" but on his appearance at court, he was recognised as 
an old persecuting round-head, and being questioned by some 
of the courtiers, respecting the plunder of their houses, "he 
quickly had enough of the court, and soon returned into the 
country." 

The dark prison in Lancaster Castle was by no means a 
solitary one; for George Fox's character was so well estab- 
lished, as a preacher of pure gospel precepts, that he was 
visited by great numbers of people, anxious to hear him ex- 
pound these most important truths, and point out to them 
the sure grounds on which they were to build their hopes of 
salvation. Like Luther and the earlier reformers, he went 
forth in the great power of God, and as Luther exposed the 
gross superstitions and abominable heresies of Rome, so Fox 
held up the fallacy of many of the popish doctrines and prac- 
tices still retained in the Episcopal Church of England, most 
of which practices, he considered as so many stumbling- 
blocks in the way of a Christian's progress. His words were 
uttered with power and might, for being built upon scripture, 
they cut like a two-edged sword, silencing the mouths of his 
adversaries, and carrying deep conviction into the hearts of 
his followers. 

Upon these occasions, he was often moved to preach 
through the bars of his prison windows, there being no other 
means of access to his hearers; showing that even the impri- 
sonment of its preachers, is made a means, through God's 
will, of spreading the important truths of the everlasting 
gospel. He was moved to declare to the people, "how un- 
certain their religion was, and that every sect, when upper- 
most, had persecuted the rest. When popery was upper- 
most, people had been persecuted for not following the mass, 
and those that held it up, said, 'It was the higher power/ 
and people must be subject to the higher power. Afterwards 
they that set up the common-prayer, persecuted others for 
not following that, saying, 'It was the higher power/ and 



A POPULAR LIFE OF GEORGE FOX. 205 

we must be subject to that. Since then, the presbyterians 
and independents cried, each of them, 'We must be subject 
to the higher power/ and submit to the directory of the one, 
and the church faith of the other. Thus all like the apostate 
Jews, have cried, < Help, men of Israel, against the true Chris- 
tians.' So people might see how uncertain they are of their 
religions/' He then directed them to "Christ Jesus, their 
only Saviour, that they might build upon Him, the Rock 
and Foundation that changeth not." 

He put forth the following paper upon "True Religion." 
u True Religion is the true rule, and right way of serving 
God. And religion is a pure stream of righteousness, flow- 
ing from the image of God, and is the life and power of God, 
planted in the heart and mind by the law of life, which bring- 
eth the soul, mind, spirit, and body, to be conformable to 
God, the Father of spirits, and to Christ, so that they come 
to have fellowship with the Father and the Son, and with 
his holy angels and saints. This religion is from above, pure 
and undefiled before God, leads to visit the fatherless, widows, 
and strangers, and keeps from the spots of the world. This 
religion is above all the defiled, spotted religions in the world, 
that keep not their professors from defilement and spots, but 
leave them impure, below, and spotted; whose fatherless, and 
widows, and strangers, beg up and down the streets." 

"George Fox." 

He also put forth another short paper upon persecution, 
which begins thus: — 

"The Papists, Common-prayer-men, Presbyterians, Inde- 
pendents, and Baptists, persecute one another about their 
own inventions, their mass, their common-prayer, their di- 
rectory, their church-faith, which they made and framed, and 
not for the truth; for they know not what spirit they are of, 
who persecute, and would have men's lives destroyed about 
church-worship and religion, as saith Christ; who also said, 
4 He came not to destroy men's lives, but to save them.'" 
"Those that destroy men's lives are not the ministers of 
18 



206 A POPULAR LIFE OF GEORGE FOX. 

Christ, the Saviour. And ye that do persecute shall have 
no resurrection to life with God, except ye repent," &c. 

"George Fox. 5 ' 

We shall give one more effusion from his pen, during his 
abode in the Castle at Lancaster, which was addressed to the 
king, and offers a striking example of his unflinching integ- 
rity ; for it contains the plainest truths, expressed in the plain- 
est language. 

To the King. 
"King Charles, 

"Thou earnest not into this nation by the sword, nor by 
victory of war; but by the power of the Lord: now if thou 
dost not live in it, thou wilt not prosper. And if the Lord 
hath showed thee mercy, and forgiven thee, and thou dost 
not show mercy and forgive, the Lord God will not hear 
thy prayers, nor them that pray for thee. If thou stop not 
persecution, and persecutors, and take away all laws that hold 
up persecution about religion; if thou persist in them and 
uphold persecution, that will make thee as blind as those that 
are gone before thee; for persecution always blinded those 
that have gone into it. Such, God by his power overthrows, 
doth his valiant acts upon, and bringeth salvation to his op- 
pressed ones. If thou bear the sword in vain, and let drunk 
enness, oaths, plays, may-games, with such like abominations 
and vanities be encouraged or go unpunished, the nations 
will quickly turn like Sodom and Gomorrah, and be as bad 
as the old world, who grieved the Lord until He overthrew 
them; and so He will you, if these things be not suppressed. 
Hardly was there so much wickedness at liberty before, as 
there is at this day, as though there was no terror nor sword 
of magistracy. Hear and consider, and do good in thy time, 
whilst thou hast power; be merciful and forgive; this is the 
way to overcome, and obtain the kingdom of Christ. 

"George Fox." 

Reverting to Margaret Fell's application to the king, it 
appeared from the nature of his commitment that the king 



A POPULAR LIFE OF GEORGE FOX. 207 

could not release him, he therefore ordered a writ of habeas 
corpus to be issued for his removal to London, in order that 
his case might be referred to the judges. The trouble now 
was how to get him removed to town; for if he was only 
sent under the care of two bailiffs, the charge would be con- 
siderable; but to send him under a troop of horse, was quite 
out of the question, therefore, to save their pockets, the 
magistrates told him, "that if he would put in bail, that he 
would be in London by such a day of term, he might go up 
with some of his friends." G. Fox told them, "he would 
neither put in bail, nor give one piece of silver to the jailer, 
for he was an innocent man, upon whom they had laid a false 
charge, and imprisoned wrongfully. Nevertheless, if they 
would let him go up with one or two of his friends, he would 
be in London such a day, if the Lord should permit, and 
would carry up the charge against himself." So inconsistent 
was the conduct of his persecutors, that, to save themselves 
the charge of conveying him up to town under an escort, suit- 
able for the dangerous character they had represented him to 
be, they liberated him upon his parole, to appear of his own 
accord, and deliver up his own accusation before the proper 
authorities in London: by this act, tacitly acknowledging the 
injustice of their own proceedings, and the falsity of their 
charges against him; because if they had been true only in 
part, nothing could justify their setting such a person at large 
upon parole. Thus he left Lancaster castle without the pay- 
ment of a single fee, travelled at his leisure, visited his friends, 
and held many great meetings on his journey; committing 
over and over again the very offences for which he had be§n 
imprisoned, and in which offences his persecutors now silently 
acquiesced, since by liberating him upon his bare word to 
surrender himself, they consented to that which they well 
knew would be his only line of conduct. 

Upon his arrival in London, he found a great concourse 
of people assembled at Charing Cross, to witness the burning 
of the bowels of the late king's judges, who had been hanged, 
drawn, and quartered. The next day, he went before the 
Lord Chief Justice Foster, and Judge Mallett, and present- 



208 A POPULAR LIFE OF GEORGE FOX. 

ing them his own accusation, they read it through till they 
came to the words, "that he and his friends were embroiling 
the nation in blood," &c, upon which they struck their hands 
upon the table. G. Fox told them, "I am the man whom 
that charge is against, but I am as innocent of any such thing 
as a new-born child, and had brought it up myself; and some 
of my friends came up with me, without any guard." They 
then observed that he stood with his hat on, and said to him, 
" What, do you stand with your hat on ?" He replied, " that he 
did not stand so in any contempt of them." In consequence 
of the King's Bench prison being full, Judge Foster asked 
him, "Will you appear to-morrow about ten o'clock at the 
King's Bench bar in Westminster Hall]" He said, "Yes; 
if the Lord gives me strength." Then Judge Foster re- 
marked to the other judge, "If he says yes, and promises it, 
you may take his word:" and then he was dismissed. The 
next morning, he says, "I was brought into the middle of the 
court; and as soon as I came in, I was moved to look about, 
and turning to the people, said, ' Peace be among you:' and 
the power of the Lord sprung over the court. The charge 
against me was then read openly. The people were mode- 
rate, and the judges cool and loving; and the Lord's mercy 
was to them. But when they came to that part which said, 
'that I and my friends were embroiling the nation in blood, 
and raising a new war, that I was an enemy to the king,' 
&c, they lifted up their hands. Then stretching out my 
arms, I said, 'I am the man whom that charge is against; but 
I am as innocent as a child concerning the charge, and have 
never learned any war-postures. And, do ye think that if I 
and my friends had been such men as the charge declares, 
that I would have brought it up myself against myself? or 
that I should have been suffered to come up with only one 
or two of my friends with me? Had I been such a man as 
this charge sets forth, 1 had need to have been guarded up 
with a troop or two of horse.' Then the judge asked me, 
whether it should be filed, or what I would do with it? I 
answered, <Ye are judges, and able, I hope, to judge in this 
matter, therefore do ye what ye will with it, I leave it to 



A POPULAR LIFE OF GEORGE FOX. 209 

you. Then stood up Esquire Marsh, who was of the king's 
bed-chamber, and told the judges, ' It was the king's pleasure 
that I should be set at liberty, seeing no accuser came up 
against me.' They then asked me, 'Whether I would put 
it to the king and council?' I said, 'Yes, with a good will.' 
The writ of habeas corpus and the mittimus were thereupon 
sent to the king." 

The person whom he styles Esquire Marsh, was a gentle- 
man attached to the court of Charles II. He took a great 
interest upon this occasion in obtaining his liberation, accom- 
panied him to Judge Mallet's chambers, upon his first arrival 
in town, and upon a subsequent imprisonment, some years 
after, was chiefly instrumental in obtaining for him the same 
benefit. He ever afterwards retained a most friendly inte- 
rest for the Society in general, and always remained attached 
to George Fox. From his station at court, and his office as 
a magistrate, he had frequent opportunities of interposing his 
authorities to protect the Quakers from the unjust oppression 
of their persecutors. 

The king being satisfied of his innocence, commanded his 
secretary to send the following order to Judge Mallet for his 
release: — 

"It is his Majesty's pleasure that you give order for re- 
leasing and setting at full liberty, the person of George Fox, 
late a prisoner in Lancaster jail, and commanded hither by 
an habeas corpus. And this signification of his Majesty's 
pleasure, shall be your sufficient warrant. Dated at White- 
hall, the 24th of October, 1660. 

"Edward Nicholas." 

"For Sir Thomas Mallet, Knight, 

One of the Justices of the King's Bench.' ' 

"Thus," says G. Fox, "after I had been a prisoner some- 
what more than twenty weeks, I was freely set at liberty 
by the king's command: Porter, who committed me, not 
daring to appear to make good the charge he had falsely sug- 
gested against me, for he w r as afraid I would take the advan- 
tage of the law against him for my wrong imprisonment, and 
thereby ruin him and his family. And indeed I was pressed 

18* 



210 A POPULAR LIFE OF GEORGE FOX. 

by some in authority, to make him and the rest examples; 
but 1 said, I should leave them to the Lord; if He forgave 
them, I should not trouble myself with them." 

Soon after the king's return, Richard Hubberthorn, on 
behalf of the Quakers, was granted a long audience with 
Charles II., who asked him numerous questions respecting 
their principles; and upon expressing himself satisfied with 
their answers, he commanded the liberation of all those 
members of this Society who had been imprisoned during 
the Commonwealth, and gave his kingly word that none 
should molest them, so long as they lived peaceably. The 
number so released, amounted to more than seven hundred. 
It was said also, that an instrument was drawn up by order 
of the king, to secure to the Quakers their just rights in com- 
mon with other peaceable subjects; and that this instrument 
only wanted the official signature for its completion; when 
on a sudden, the mad plot of the Fifth Monarchy men broke 
out, and involved all the court for a short time in the great- 
est alarm. Upon this outbreak, a sort of popular frenzy 
seized upon the mind of all men desirous for the safety of 
the present government: the dissenters of all denominations 
became more or less objects of dread or suspicion; but the 
brunt of the storm fell with all its fury upon the Quakers, 
people being naturally suspicious of singularities they did not 
clearly comprehend, thus their meetings were dispersed, their 
houses were broken into and searched for arms, their letters 
were intercepted to discover what massacres, what horrid 
machinations were plotting by these simple-minded and 
humble followers of Jesus Christ, one of the leading features 
of whose doctrine and practice was, "Peace on earth and 
good will to all men." 

Although in no way connected with these mad fanatics, 
and perfectly innocent of their designs, they were now per- 
secuted afresh in all quarters, and the public jails soon be- 
came crowded with them to the amount of many thousands. 
Some of the leading members of their body drew up a decla- 
ration, which was printed and dispersed; stating therein how 
contrary their principles were to all plots and fightings. The 



A POPULAR LIFE OF GEORGE FOX. 21 1 

appearance of this paper somewhat appeased the fury of their 
persecutors: no more of their houses were suffered to be 
searched by soldiers, without the presence of a constable; 
and after a further explanation, and upon urgent entreaties, 
the king was pleased to order, that all the Quakers impri- 
soned upon the late suspicion of being concerned in the plot 
of the Fifth Monarchy Men, should be liberated without any 
fees. The declaration was presented to the king, on the 21st 
November, 1660, and is entitled: — 

"a declaration from the harmless, innocent people 
of god, called quakers, against all sedition, plot- 
ters, and fighters in the world; for removing the 
ground of jealousy and suspicion, from both magis- 
trates and people in the kingdom concerning wars 
and fightings. 

"Our principle is, and our practices have always been, to 
seek peace and ensue it, and to follow after righteousness 
and the knowledge of God; seeking the good and welfare, 
and doing that which tends to the peace of all. We know 
that wars and fightings proceed from the lusts of men, as 
James iv. 1, 3; out of which lusts the Lord hath redeemed 
us, and so out of the occasion of war. All bloody principles 
and practices we, as to our own particulars, do utterly deny; 
with all outward wars and strife, and fightings and outward 
weapons, for any end, or under any pretence whatsoever; this 
is our testimony to the whole world/' 

It then goes on to state at length, their principles against 
fighting; and continues, "Our weapons are spiritual, not car- 
nal, yet mighty through God to the pulling down of the 
strong-holds of sin and Satan, who is the author of w T ars, 
fighting, murder, and plots. Our swords are broken into 
plough-shares, and spears into pruning-hooks, as prophesied 
of in Micah iv. Therefore we cannot learn war any more, 
neither rise up against nation or kingdom with outward 
weapons, though you have numbered us among the trans- 
gressors and plotters. The Lord knows our innocency 



212 A POPULAR LIFE OF GEORGE FOX. 

herein, and will plead our cause with all people upon earth, 
at the day of their judgment, when all men shall have a re- 
ward according to their works." 

It concludes, "Oh, Friends! offend not the Lord and his 
little ones, neither afflict his people; but consider and be 
moderate. Do not run hotly into things, but mind and con- 
sider mercy, justice, and judgment; that is the way for you 
to prosper, and get the favour of the Lord. Our meetings 
were stopped and broken up in the days of Oliver, under 
pretence of plotting against him: in the days of the Com- 
mittee of Safety we were looked upon as plotters to bring 
in King Charles; and now our peaceable meetings are termed 
seditious. Oh! that men should lose their reason, and go 
contrary to their own conscience; knowing that we have 
suffered all things, and have been accounted plotters all along, 
though we have declared against them both by word of mouth 
and printing, and are clear from any such matter! Though 
we have suffered all along, because we would not take up 
carnal weapons to fight against any, and are thus made a prey 
upon, because we are the innocent lambs of Christ, and can- 
not avenge ourselves! These things are left upon your hearts 
to consider; but we are out of all those things, in the patience 
of the saints; and we know, that as Christ said, 'He that 
takes the sword, shall perish by the sword.' — Matt. xxvi. 52; 
Rev. xiii. 10. 

"This is given forth from the people called Quakers, to satisfy 
the king and his council, and all those that have any jea- 
lousy concerning us, that all occasion of suspicion may be 
taken away, and our innocency cleared." 

The declaration from which the above has been extracted, 
was drawn up jointly by George Fox and Richard Hubber 
thorn, and when published, was presented to the king by 
Margaret Fell, who had several interviews with his Majesty 
about it, and took great pains and much labour to clear the 
character of the Friends in the eyes of the court, and of tho*e 
who were then in power. 

"A day of fierce retaliation" was now experienced by 



A POPULAR LIFE OF GEORGE FOX. 213 

many of the old republican party; several of those who had 
sat in judgment upon Charles I., had been hanged as regicides, 
and their bodies had been drawn and quartered. Colonel 
Hacker, who had formerly sent up George Fox a prisoner 
from Leicester, was among those who suffered upon this oc- 
casion. "A sad day it was," says G. Fox, "and a repaying 
of blood with blood." 

During Cromwell's usurpation, many had been hanged, 
drawn, and quartered for pretended treasons; and G. Fox 
had been often moved to tell those in power, that this blood 
would again be required of them, which now proved to be 
the case. He further says, " there w r as a secret hand in bring- 
ing this day upon that hypocritical generation of professors, 
who being got into power, grew proud, haughty, and cruel, 
beyond others, and persecuted the people of God without 
pity." And so sad a reverse had now befallen this faction, 
that a "great fear, trembling, and quaking," seized upon all 
those, who in the day of their power, had derided the 
Friends, and nicknamed them Quakers; and gladly now 
would have been many of these once towering spirits, to have 
concealed themselves among those whom they had formerly 
so much despised. In the following strain, he complains of 
the uncharitable conduct of those men when in pow T er, to- 
wards the Quakers. 

"Oh, the daily reproaches, revilings, and beatings we un- 
derwent, even on the highways, because we would not put 
off our hats to them, and for saying thou and thee to them. 
Oh! the havoc and spoil which the priests made of our goods, 
because we would not give them tithes — besides being cast 
into prisons, and great fines laid upon us, because we could 
not swear: for all these things did the Lord God plead with 
them. And when this day of overturning was come upon 
them I was moved to write to them and ask, 'Did we ever 
resist when you took away our ploughs, our carts and horses, 
our cattle and corn, our kettles and platters, from us; and 
whipped us and set us in the stocks, and cast us into prison; 
and all this for only serving and worshipping God in spirit 
and in truth, and because we could not conform to your reli- 



/ 

214 A POPULAR LIFE OF GEORGE FOX. 

gion, manners, customs, and fashions? Did we ever resist 
you? Did we not give our backs to you to beat, and our 
cheeks to pluck off the hair, and our faces to spit upon? You 
thought to have wearied out and ruined us, but you ruined 
yourselves; whereas we can praise God, notwithstanding all 
your plunderings of us, that we have a kettle, a platter, a 
horse, and a plough, still.' " 

The ministers of all the different religious sects, during 
this era of polemical disputation, however hostile they were 
to each other, yet all united in one common persecution of 
the Quakers, because these latter openly unmasked their hy- 
pocrisy to the people, by exhibiting to them the fruits of their 
unchristian doctrines and conduct. They evidently "knew 
not what manner of spirit they were off;" for one Hewes of 
Plymouth, a priest of great note in his day, had prayed pub- 
licly, "That God would put it into the hearts of the chief 
magistrates, to remove this cursed toleration." Others also 
had prayed against it as, " the intolerable toleration, " as a 
"root of gall and bitterness," and as " soul poison." 



A POPJLAR LIFE OF GEORGE FOX. 215 



CHAPTER XII. 

1660 — 1663. Cruel persecution of the Quakers by the Puritans at Bos- 
ton in New England — Legitimacy of the Quakers 7 marriages — Ad- 
dresses the Bishops- — Addresses the King — Imprisoned at Leicester 
— Remarkable instances of divine judgment upon several of their 
persecutors — Intolerance of the Church party after the Restoration. 



" Fear not them which kill the body, but are not able to kill the soul : but rather 
j fear Him which is able to destroy both soul and body in hell." — Matt. x. 28. 

" Wo unto the world because of offences! for it must needs be that offences 
I come; but wo to that man by whom the offence cometh!'' — Matt. xviiL 7. 

The principles and tenets of the Quakers had now been 
so widely spread abroad, that they had found their way into 
several of the protestant States of Europe, and into many of 
our colonies. At the puritanical settlement of Boston, in 
New England, the converts to their novel opinions were so 
barbarously persecuted, that had not the facts been upon au- 
thentic record, they would surpass all belief. 

These unworthy descendants of the enthusiastic but op- 
pressed puritans who had fled into the wilds of America, to 
establish a church free from all the superstitious practices of 
popery, and at the same time to escape the persecutions set 
on foot by the unwise policy of Archbishop Laud ; and who 
thus having gained the free exercise of their own conscien- 
tious scruples, were determined that the toleration which 
had been denied to themselves, should be granted to no other 
set of men: for they not only wantonly persecuted the Qua- 
kers by the infliction of fines, tortures, and imprisonments, 
but visited with death no less than four individuals, William 
Robinson, Marmaduke Stevenson, Mary Diar, and William 
Leddra, who were immolated upon the shrine of their in- 
tolerant religious conformity, for no other transgression 
than that of being followers of G. Fox. For this heinous 
fofience, they had been banished the colony upon pain of 



216 A POPULAR LIFE OF GEORGE FOX. 

death, should they ever return, and they all four suffered the 
extreme penalty of this enactment written in blood, being 
impelled by a sense of religious duty to return, and fearlessly 
protest against this illegal and unchristian edict, equally op- 
posed to the law of God and the law of the land. 

Archbishop Laud, in the rigour of his church government, 
had revived the act of Queen Elizabeth which imposed a fine 
of one shilling upon the master of every family absenting 
himself from his parish church on a Sunday. But in proof 
of how far a mistaken zeal will carry men into error, and 
how far the gospel precepts may be corrupted by any ad- 
mixture of worldly policy, these puritans, upon the appear- 
ance of Quakerism in their territories, not only inflicted a 
fine of five shillings for the same offence, but afterwards 
enacted, that upon the first appearance of any Quaker upon 
their coasts, he should be imprisoned and have his right ear 
cut off; for the second offence, he should lose his other ear; 
that all women should be whipped for the same offences; 
and that for the third offence, man or woman should be bored 
through the tongue with a red hot iron. The severity of 
these enactments, and the patience and fortitude with which 
they were borne, tended to increase rather than suppress 
Quakerism; therefore, in 1658, they were followed up by 
an act, making it a crime subject to banishment upon pain 
of death. And thus "was Laud justified by the men whom 
he had wronged."* The same writer informs us, "that it 
was said the Quakers themselves rushed upon the sword, and 
so were suicides. If it were so," he justly adds, "the men 
who held the sw r ords were accessories to the crime."f And 
again, that the council of this colony pleaded in their own 
justification, "They desired their lives absent, rather than 
their deaths present," which was the miserable apology for 
their proceedings."^ The same author acknowledges, that 
"America was guilty of the death of four individuals, who 
fell victims rather to the contest of will, than to the opinion 
that Quakerism was a capital crime ;"§ the guilt of their 



* Bancroft's America, vol. ii. p. 190. t Ibid. t Ibid. 

§ Ibid. vol. i. p. 456. 






A POPULAR LIFE OF GEORGE FOX. 21? 

death was then more unpardonable. Again, "These victims 
of intolerance met death bravely, and they would be entitled 
to perpetual honour, were it not that their own extrava- 
gancies occasioned the foul enactment, to repel which, 
they laid down their lives."* The "foul enactment" was 
contrary to the laws of England, and to the moral law of 
God, and was, therefore, murder; and the same writer in an- 
other place admits, that "a fault against manners may not be 
punished by a crime against nature."t As a testimony of 
the abhorrence with which these doings were viewed by 
disinterested and impartial strangers, we shall insert a letter 
of Thomas Wilkie, who accidentally witnessed the execution 
of William Leddra. 

"Boston, March 26th, 1661. 
"On the 14th of this instant, one William Leddra was put 
to death here. The people of the town told me, he might 
go away if he would; but when I made farther inquiry, I 
heard the marshal say, that he was chained in prison from 
the time he was condemned to the day of his execution. 
I am not of his opinion: but yet truly methought the Lord 
did mightil} 7 appear in the man. I went to one of the ma- 
gistrates of Cambridge, who had been of the jury that con- 
demned him, as he told me himself, and I asked him by 
what rule he did it? He answered me, that he was a rogue^ 
a very rogue. But what is this to the question, said I; where 
is your rule? He said, he had abused authority. Then I 
went after the man, and asked him, whether he did not look 
on it as a breach of rule to slight and undervalue authority? 
And I said, that Paul gave Festus the title of honour, though 
he was a heathen. (I do not mean to say that these magis- 
trates are heathens.) When the man was on the ladder, he 
looked on me and called me friend, and said, know that this 
day I am willing to offer up my life for the witness of Jesus. 
Then I desired leave of the officers to speak, and said, gen- 
tlemen, 1 am a stranger both to your persons and country, 

* Bancroft's America, vol. i. d. 458. 1 Ibid. p. 454. 



218 A 10PULAR LIFE OF GEORGE POX. 

yet a friend of both: and I cried aloud, for the Lord's sake, 
take not. away the man's life; but remember Gamaliel's coun- 
sel to the Jews: 'If it be of man, it will come to naught, 
but if it be of God, ye cannot overthrow it: but be careful 
ye be not found fighters against God.' And the captain said, 
why had you not come to the prison? The reason was, be- 
cause I heard the man might go if he would; and therefore 
I called him down from the tree, and said, come down, Wil- 
liam, you may go away if you will. Then Captain Oliver 
said it was no such matter; and asked me, what I had to do 
with it? and besides bade me begone: and I told them, I 
was willing, for I cannot endure to see this. And when I 
was in the town, some did seem to sympathize with me in 
iny grief. But I told them, they had no warrant from the 
word of God, nor precedent from our country, nor power 
from his Majesty, to hang the man. 

"I rest your friend, 

"Thomas Wilkie." 

"To Mr. George Lad, master of the America, 
of Dartmouth, now at Barbadoes."* 

While the trial of this last victim to church conformity 
was proceeding, and just after he had appealed to the laws 
of England, claiming to be tried by them, the whole court 
was suddenly struck with dumb amazement, by the unex- 
pected appearance of Wenlock Christison, another Quaker 
also banished from the colony under a similar penalty, and 
who now boldly came into court. This unlooked for event 
so petrified the court, that silence ensued for some time, till 
at last one of the "bloody council" cried, "Here is another, 
fetch him to the bar." Secretary Rawson. — "Is not your 
name Wenlock Christison? Prisoner. — "Yea." Governor 
Endicot. — "Wast thou not banished upon pain of death?" 
Prisoner. — "Yea, I was, and I am come here to warn you 
that you should shed no more innocent blood; for the blood 
that you have already shed, cries to the Lord God for ven- 



Se well's History of Friends, vol. i. p. 466. 



A POPULAR LIFE OF GEORGE FOX. 219 

geance to come upon you." Whereupon he was taken into 
custody and sent to jail. In the course of a few days, no 
less than four more Quakers, denounced under the same ban, 
made their appearance in Boston. 

Wenlock Christison was brought up several times in the 
course of his trial. He firmly and undauntedly pleaded: "I 
have done nothing worthy of death; if I had, I refuse not 
to die." "I shall not change my religion, nor seek to save 
my life, neither do I intend to deny my Master; but if I 
lose my life for Christ's sake, and the preaching of the gos- 
pel, I shall save my life." "I came not in among you in 
rebellion, but in obedience to the God of heaven — not in 
contempt to any of you, but in love to your souls and bodies; 
and that you shall know one day, when you and all men 
must give an account of the deeds done in the body. Take 
heed, for you cannot escape the righteous judgments of God." 
Here, he was interrupted by Major-General Adderton, who 
said, "You pronounce woes and judgments, and those that 
are gone before you, pronounced woes and judgments; but 
the judgments of the Lord God are not come upon us yet." 
Prisoner, solemnly addressing the major, said, "Be not proud, 
neither let your spirit be lifted up; God doth but wait till 
the measure of your iniquity be filled up, and that you have 
run your ungodly race; then will the wrath of God come 
upon you to the uttermost. And as for thy part, it hangs 
over thy head, and is near to be poured down upon thee, and 
shall come as a thief in the night, suddenly, when thou 
thinkest not of it." 

This prophecy was soon afterwards fulfilled, and the ma- 
jor-general was stretched a mutilated and disgusting corpse; 
for proudly returning from parade, mounted upon his char- 
ger, he was suddenly thrown by the animal's taking fright, 
and at the same spot where tha Quakers had been usually 
whipped. He fell with such violence, "that his eyes were 
forced out of his head, his brains out of his nose, his tongue 
out of his mouth, and his blood out of his ears." 

Wenlock Christison further pleaded, "You have made 
laws repugnant to the law of England; you have gone be- 



220 A POPULAR LIFE OF GEORGE FOX. 

yond bounds, and have forfeited your patent." "Are ye 
subjects of the king? If so, I am so also, and for any thing 
I know, am as good, if not better than you; for if the king 
did but know your hearts as God knows them, he would see 
that they are as rotten towards him, as they are towards 
God.* Seeing, therefore, that you and I are subjects to 
the king, I demand to be tried by the laws of my own na- 
tion." 

After the jury had brought in their verdict of "guilty," 
the Governor, Endicot, said, "The jury hath condemned 
thee." Prisoner. — "The Lord doth justify me; who art 
thou that condemnest?" The solemn firmness with which 
he pleaded his own cause, threw such consternation into the 
court, that the council were now divided in their opinion, 
so much so, as to stop their giving a unanimous judgment. 
The governor, seeing this division, rose up much enraged, 
and precipitately pronounced the sentence of death. Pri- 
soner. — "The will of the Lord be done, in whose will I 
came among you, and in whose counsel I stand, feeling his 
eternal power that will uphold me in the last gasp. More- 
over, be it known unto you all, that if ye have power to take 
my life from me, my soul shall enter into everlasting rest 
and peace with God, where you yourselves shall never come. 
x\nd if ye have power to take my life from me, the which [ 
do question, I do believe you shall never more take Quakers' 
lives from them: note my words; do not think to weary 
out the living God by taking away the lives of his servants. 
What do ye gain by it? for the last man that you have put 
to death, here are five come in his room. And if ye have 



* Charles II. knew well how to value the loyalty of his New England subjects, 
for it had been reported to him, what one of their council had said in derision to a 
Quaker, who upon his trial had before this appealed to the laws of England. Major 
General Denison told him, in reply to his appeal, "This year you will go complain 
to the Parliament; the next year they will send some one to see into it; and the 
third year the government will be changed." The king took much notice of this 
speech, and calling the attention of some Lords to it, who were present, said, "Lo, 
these are my good subjects of New England; but I will put a stop to them." — 
v.; welV* Jli Morn of Friend*, vol. i. p, 472. 



A POPULAR LIFE OF GEORGE FOX. 221 

power to take my life from me, God can raise up the same 
principle of life in ten of his servants, and send them among 
you in my room, that you may have torment upon torment, 
which is your portion; for there is no peace to the wicked, 
saith my God." 

He was then led back to prison, and, after the space of 
five days, was set at liberty, with twenty-seven more of his 
persuasion; the marshal saying, "he was ordered by the court 
to make them acquainted with their new law." "What," 
said Wenlock, "have ye a new law?" "Are your hands 
now become weak?" "The power of God is over you all." 

For a full account of all these proceedings, the reader is 
referred to the first vol. of SewelPs History of Friends. A 
more noble example of undaunted self devotion, and of per- 
fect Christian resignation to the will of God, is not upon re- 
cord. Should any one be inclined to charge their conduct 
with a mistaken enthusiasm, let them consider that the great 
blessings of the glorious reformation were sealed to us by 
the blood of the early martyrs, poured out under the influ- 
ence of the same enthusiasm; for what martyr ever died 
without similarly devoted feelings, and similar inward con- 
solations of supernatural support? A well-directed enthusi- 
asm is one of our noblest motives — without it, there is no 
true devotion of character — .without it, nothing great and 
good was ever achieved. 

The following year, Governor Endicot was cut off "by a 
loathsome disease, that he stunk alive, and died of rotten- 
ness." "Norton, the chief priest of Boston," and the prin- 
cipal instigator of these persecutions, was also cut off about 
the same time; one Sunday afternoon, while walking in his 
house, he groaned and fell, exclaiming, "The hand, or the 
judgments of the Lord are upon me." These were his last 
words, and he would have fallen into the fire, had not some 
one caught him. Bellingham, who succeeded Endicot as the 
Governor, was also a fierce oppressor of the Quakers, "and 
after ten years, went distracted, and died mad." Thus, in 
"the measure of their iniquity," the judgments of God were 
poured out upon them. 

19* 



"ZZ A POPULAR LIFE OF GEORGE FOX. 

George Fox says, "when these Friends were put to death, 
I was in prison at Lancaster Castle, and had a perfect sense 
of their sufferings, as though it had been myself, and as though 
the halter had been put about my own neck, though w r e had 
not at that time heard of it." No sooner, however, did the 
news arrive, than the Society became much alarmed for the 
safety of those of its members who were still in the power 
of the court at Boston, and Edward Burrough waited upon 
the king, and told him, "that there was a vein of innocent 
blood opened in his dominions, which, if it were not stopped, 
would overrun all." To which the king replied, "but I will 
stop that vein." Edward Burrough said, "then do it speed- 
ily, for we know not how many may soon be put to death." 
The king answered, "as speedily as ye will." "Call," said he 
to some present, "the secretary, and I will do it presently." 
Upon his arrival, the following mandamus was forthwith 
granted. 

"Charles Rex. 

"Trusty and well-beloved, we greet you all. Having been 
informed, that several of our subjects amongst you, called 
Quakers, have been and are imprisoned by you, whereof 
some have been executed, and others, as hath been repre- 
sented unto us, are in danger to undergo the like, we have 
thought fit to signify our pleasure in that behalf for the future; 
and do hereby require, that if there be any of those people 
called Quakers, amongst you, now already condemned to 
suffer death or other corpor*al punishment, or that are im- 
prisoned, and obnoxious to the like condemnation, you are 
to forbear to proceed any further therein; but that you forth- 
with send the said persons, whether condemned or impri- 
soned, over into this our kingdom of England, together with 
the respective crimes or offences laid to their charge: to the 
end such course may be taken with them here, as shall be 
agreeable to our laws and their demerits. And for so doing, 
these our letters shall be your sufficient warrant and discharge. 

"Given at our Court at Whitehall, the 9th day of Septem- 
ber, 1661, in the thirtieth year of our reign." 



A POPULAR LIFE OF GEORGE FOX. 223 

Subscribed. — To our trusty and well-beloved John Endicot, 
Esq.; and to all and every the governor or governors of 
our plantations of New England, and to all the colonies 
thereunto belonging, that now are, or hereafter shall be: 
and to all and every the ministers and officers of our plan- 
tations and colonies whatsoever, within the continent of 
New England. 

"By His Majesty's command, 

"William Morris " 

This official document was intrusted to Samuel Shattock, a 
Quaker, deputed by the king, and one who had been banished 
from Boston upon pain of death, should he ever return. Upon 
the arrival of the ship, the Governor Endicot and his officers 
were not a little surprised at again beholding this man, not 
only the king's deputy and bearing his mandamus, but bring- 
ing with him also a ship-load of Quakers. 

In 1661, a deputation from New England came over to 
congratulate the king upon his accession to the throne of his 
ancestors. George Fox took this opportunity of remonstra- 
ting with them upon their late unjustifiable doings, and in 
company with several of his friends, he had an interview 
w T ith them, in which Simon Broadstreet, one of the magis- 
trates of Boston, who had sat in judgment upon the Quakers, 
acknowledged to George Fox that they considered themselves 
subjects of the king, and amenable to the laws of England; 
but pleaded that they had put the Quakers to death by the 
same law by which Jesuits were put to death in England. 

G. Fox. "Do ye believe that those Friends who have so 
suffered were Jesuits, or even Jesuitically inclined?" 

Deputies. "No." 

G. Fox. "Then you have murdered them, by your own 
confession, because you say they were no Jesuits, and yet 
you put them to death by the law against Jesuits here. By 
this it plainly appears that you put them to death by your 
own will, and without any law." 

Finding themselves insnared in their own words, they 
became alarmed, and asked, "If he came to catch them?" 



224 A POPULAR LIFE OF GEORGE FOX. 

G. Fox. "Ye have caught yourselves, and may be justly 
questioned as to your lives, and in all probability some of the 
relatives of the parties so murdered, not being Friends, may 
question you and bring you into jeopardy." 

Soon afterwards these deputies took their departure from 
London, glad to get safely back again to New England, for 
some of the old royalists were very urgent with the Quakers 
to prosecute them, which, however, they refused to do, as 
their principle was, "to leave them to the Lord, to whom 
vengeance belongeth," knowing that he would repay it. 

George Fox then had an interview with Governor Win- 
throp, who was also in England, and who was the governor 
of the adjoining territory of Connecticut. Winthrop assured 
him, "that he had no hand in putting the Friends to death, 
or in any way persecuting them; but was one of them that 
protested against it." In this colony an opposite policy was 
pursued to that of Massachusetts, and all Christians were 
tolerated. The younger Winthrop was a true Christian in 
character, and a gentleman in feeling. He was received at 
court with great cordiality, and treated with marked courtesy 
and affability, both by Charles and his ministers; for Con- 
necticut, under his sway, had been made a safe refuge for 
many a distressed royalist. "There was nothing morose in 
the character of this colony. It was temperate, industry en- 
joying the abundance which it had created." "No narrow 
bigotry limited Winthrop's affections or his esteem; and 
when the Quakers had become the objects of persecution in 
Massachusetts, he was earnest and unremitting in argument 
and entreaty to prevent the effusion of blood." * 

In this year appeared a curious little book, called The 
jBattledoore, compiled by John Stubbs and Benjamin Furley, 
at the instigation of George Fox, and was written to prove 
that Thee and Thou is a proper and usual form of speech to 
a single person, and you to more than one. Examples were 
taken out of the scriptures, and from books of instruction and 
grammars of thirty different languages. A copy was pre- 



Bancroft's United States, vol. ii. pp. 57, 5i) 



A POPULAR LIFE OF GEORGE FOX. 225 

sented to the king and his council, to the bishops, and to the 
universities, which distribution, he says, "had the effect of 
informing and convincing people, so that few after its publi- 
cation, were so rugged to them for saying Thou and Thee." 
At this time, he addressed the following lines to the 
bishops and clergy, in behalf of religious freedom; for they 
were now very zealous in the re-establishment of their Epis- 
copal government and form of worship, and also for the put- 
ting down of nonconformists. 

"Christ's worship is free in the spirit to all men; and such 
as worship in the spirit and in the truth, are those whom 
God seeks to worship Him: for he is the God of truth, and 
is a Spirit, and the God of the spirits of all flesh. He hath 
given to all nations breath and life, to live and move, and 
have their being in Him; and hath put into them an immor- 
tal soul. So all nations are to be temples for Him to dwell 
in; and them that defile his temple will He destroy." He 
then describes the Jews and their outward temple, and con- 
tinues, "Christ's church was never established by blood, nor 
held up by prisons; neither was the foundation of it laid by 
carnal- weaponed men, nor is it preserved by such. But 
when men went from the spirit and truth, they took up car- 
nal weapons to maintain their outward forms, and yet they 
cannot preserve them with the carnal weapons; for one pluck- 
eth down another's form with his outward weapons. And 
this work hath been among the Christians in name, since they 
lost the spirit, and spiritual weapons, and the true worship 
which Christ set up, which is in the spirit and in the truth." 
"All that would be plucking up the tares are forbidden by 
Christ, who hath all power in heaven and earth given to 
Him; for the tares and the wheat must grow together till the 
harvest, as Christ hath commanded." "All that say they 
travail for the Seed,* and yet bring forth nothing but a birth 



* See J, a term often used by him in reference to our Saviour, the Life, the 
Power of God. By the pure holy Seed, meaning Christ, the promised Seed, as 
we read in that remarkable prediction, Genesis iii. 1 5. 



226 A POPULAR LIFE OF GEORGE FOX. 

of strife, contention, and confusion, their fruit shows their 
travail to be wrong: for by the fruit, the end of every one's 
work is seen, of what sort it is. 

"George Fox." 

It was some time during this year that he was engaged in 
a second dispute with two Jesuits; for many of this order had 
come over in the train of the court, the king's brother being 
an avowed Catholic. These priests began now to be very 
busy, and by means of their emissaries, they were striving 
every where, either to gain over the sectarians, or to widen 
the breach between them and the Episcopalians; shrewdly 
calculating upon a good chance of once more planting them- 
selves in this forbidden soil, provided the mutual animosities 
of the opposing factions should drive each party to extremi- 
ties. With this object in view, they now began u to fawn 
upon the Quakers," noticing them very much, and telling 
them, that of all the sects they w T ere the best and the most 
self-denying; and that it was a pity they did not return to 
the holy mother church, who stood ready to receive them 
into her bosom. G. Fox, in company with several other 
Friends, met by appointment two of this order, who, he says, 
" looked like courtiers." He began his argument by putting 
the same question he had made use of before in his former 
dispute, and asked the Jesuits, "Whether the church of Rome 
was not degenerated from the church in the primitive times; 
from the spirit, and power, and practice that they were in, 
in the apostles' time?" 

The one to whom this was addressed declined answering 
this question, but would give no reason why; his companion, 
however, said, "They were not degenerated from the church 
in the primitive time." 

G. Fox, to the first. "Art thou of the same opinion?" 

The first Jesuit signified his assent. 

G. Fox, in order to give no room for the plea of a misun- 
derstanding, re-stated the question in these words, "Whether 
the Church of Rome now was in the same purity, practice, 
power and spirit, in which the church in the apostles' time 
was?" 



A POPULAR LIFE OF GEORGE FOX. 227 

The Jesuits, perceiving how exact and close G. Fox would 
be with them, began to shift their ground, and said, "It 
would be presumption in any to say that they had the same 
power and spirit which the apostles had." 

G. Fox. "It is presumption in you lo meddle with the 
words of Christ and his apostles, and make people believe 
ye have succeeded the apostles, and yet be forced to confess 
that ye are not in the same power and spirit that the apos- 
tles were in. This is a spirit of presumption, and rebuked 
by the apostles' spirit." 

He then declared to them, how different their fruits and 
practices were from the fruits and practices of the apostles, 
which gave so much umbrage to his opponents, that one of 
them said, "Ye are a company of dreamers." 

G. Fox. "Nay, ye are the dreamers, who dream ye are 
the apostles' successors; and yet confess ye have not the 
same power and spirit which the apostles had. Now, if ye 
have not the same power and spirit that the apostles had, 
then it is manifest ye are led by another power and spirit 
than the apostles and church, in the primitive times, were 
led by. It is the evil spirit by which ye are led, that has 
led you to pray by beads and to images, &c, &c, and to put 
people to death for their religion; which practice of yours 
is below the law, and short of the gospel, in which is liberty." 
"They were soon weary," he says, "of this discourse, and 
went their way; and gave a charge, as we heard, to the Pa- 
pists, 'that they should not dispute with us, nor read any of 
our books:' so we were rid of them." 

A cause of great importance to the Quakers was tried 
this year at Nottingham assizes, upon the decision of which 
depended the legality of all the marriages hitherto contracted 
among this people. A Quaker died leaving his wife with 
child, together with a copyhold estate in lands; after the 
widow's delivery, a kinsman of the deceased husband en- 
deavoured to prove the child illegitimate, and his counsel, to 
make good his case, pleaded that the Quakers did not legally 
marry, but went together like brute beasts. 

Judge Archer, in summing up the case, told the jury, 



228 A POPULAR LIFE OF GEORGE FOX* 

"that there was a marriage in Paradise when Adam took 
Eve, and Eve took Adam; and that it was the consent of the 
parties that made a marriage. He did not know the opinion 
of the Quakers, but he did not believe that they went to- 
gether, as had been most unbecomingly asserted, 'like brute 
beasts,' but as Christians, and therefore he did believe the 
marriage was lawful, and the child a lawful heir." And 
further, to satisfy the jury, he related the following case. "A. 
man that was weak of body, and kept his bed, had a desire, 
in that condition to marry, and did declare before witnesses 
that he did take such a woman to be his wife; and the woman 
declared, that she took that man to be her husband. The 
marriage was afterwards called in question; but all the bishops 
did at that time conclude it to be a lawful marriage." The 
jury having received this instruction, gave their verdict for 
the child, and declared it legitimate. 

1662. The following address to the king was drawn up 
in conjunction with Richard Hubberthorn, and presented to 
him some time this year. It was called forth in consequence 
of "very many Friends being in prison in the nation." 

" To the King, 
"Friend, who art the chief ruler of these dominions, here 
is a list of some of the sufferings of the people of God in 
scorn called Quakers, that have suffered under the changea- 
ble powers before thee, by whom they have been imprisoned, 
and under whom they have suffered for a good conscience' 
sake, and for bearing testimony to the truth, as it is in Jesus, 
'three thousand one hundred and seventy-three persons;' and 
there lie yet in prison in the name of the Commonwealth, 
'seventy -three persons,' that we know of. And there died 
in prison, in the time of the Commonwealth, and of Oliver 
and Richard, the Protectors, through cruel and hard impri- 
sonments, upon nasty straw, and in dungeons, 'thirty-two 
persons.' There have been also imprisoned in thy name, 
since thy arrival, by such as thought to ingratiate themselves 
thereby with thee, 'three thousand sixty and eight persons.' 
Besides this, our meetings are daily broken up by men with 



A POPULAR LIFE OF GEORGE FOX. 229 

clubs and arms, though we meet peaceably, according to the 
practice of God's people in the primitive times, and our 
Friends are thrown into waters and trod upon, till the very 
blood gusheth out of them; the number of which abuses can 
hardly be uttered. Now this we would have of thee, to set 
them at liberty that lie in prison in the name of the Com- 
monwealth, and of the two Protectors, and them that lie in 
thy own name, for speaking the truth, and for good con- 
science' sake, who have not lifted up a hand against thee or 
any man; and that the meetings of our Friends, who meet 
peaceably together in the fear of God, to worship him, may 
not be broken up by rude people, with their clubs, and 
swords, and staves. One of the greatest things we have suf- 
fered for, formerly was, because we could not swear to the 
Protectors, and all the changeable governments; and now 
we are imprisoned because we cannot take the oath of alle- 
giance. Now, if our yea be not yea, and nay, nay, to thee, 
and to all men upon earth, let us suffer as much for breaking 
that, as others do for breaking an oath. We have suffered 
these many years, both in lives and estates, under these 
changeable governments, because we cannot swear, but obey 
Christ's doctrine, who commands, 'we should not swear at 
all,' Matt, v., James v., and this we seal with our lives and 
estates, with our yea and nay, according to the doctrine of 
Christ. Hearken to these things, and so consider them in 
the wisdom of God, that by it such actions may be stopped; 
thou that hast the government, and mayst do it. We de 
sire that all that are in prison may be set at liberty, and that 
for the time to come, they may not be imprisoned for con- 
science and for truth's sake; and if thou question the inno- 
cency of their sufferings, let them and their accusers be 
brought up before thee, and we will produce a more particu- 
lar and full account of their sufferings, if required. 

«G. F. and R. H." 

The striking peculiarity of this address is the abruptness 
of the style, and the deficiency of proper courtesy due from 
a subject to his sovereign, which pervades throughout; but 
20 



230 A POPULAR LIFE OF GEORGE FOX. 

when we take into consideration, the long catalogue of grie- 
vous and unjustifiable wrongs therein enumerated, that these 
had been reiterated by the suffering party with scarcely a 
shadow of redress, and that all these evils were now inflicted 
in direct contradiction to the king's proclamation from 
Breda, and also of his own royal word of promise to the 
Quakers after his restoration; it is quite possible that the 
style was intentional on the part of the writers, who like the 
rest of his subjects, had by this time found that the fair 
promises of Charles II. were not to be relied upon; and, 
therefore, in this instance, felt it their duty to confine them- 
selves to a manly and straight-forward statement of the truth 
of their grievances. It certainly offers an exception to the 
generally respectful tenor of the addresses of this body, which 
are by no means wanting in proper courtesy. 

The following paper was also put forth by George Fox, 
concerning the ground of persecution. 

"All the sufferings of the people of God in all ages, w r ere, 
because they could not join the national religions and wor- 
ships, which men made and set up, and because they would 
not forsake God's religion, and his worship which he had 
set up. You may see from all chronicles and histories, that 
the priests joined with the power of the nations; the magis- 
trates, the soothsayers, and fortune-tellers, all joined against 
the people of God, and did imagine vain things against them 
in their councils. When the Jews did wickedly, they turned 
against Moses; when the Jewish Kings transgressed against 
the law of God, they persecuted the prophets, as may be 
seen in their writings. When Christ the substance came, 
the Jews persecuted Christ, his apostles and disciples. And 
when the Jews had not power enough of themselves to per- 
secute answerable to their wills, then they got the heathen 
Gentiles to help them against Christ, and against his apostles 
and disciples, who were in the power and spirit of Christ. 

"G. F." 

An occurrence at this time took place which affords a 



A POPULAR LIFE OF GEORGE FOX. 231 

specimen of the kind of rude treatment to which Quakers 
were subjected at their religious meetings, even from the 
people of the higher classes. An ambassador, in company 
with an Irish colonel and some other riotous officers, came 
one day to the meeting at Pall Mall, with the intention of 
disturbing the meeting and dispersing the Friends. But 
the meeting having broken up just before the arrival, George 
Fox had stepped into an adjoining room, from which, how- 
erer, he was soon brought back again by the great disturb- 
ance and uproar that suddenly burst forth. Upon re-en- 
tering the meeting-house, he found the colonel storming and 
threatening, "that he would kill all the Quakers," upon 
which George Fox relates, "he was moved of the Lord to 
speak to him, and to tell him, that the old law enjoined 'an 
eye for an eye, and a tooth for a tooth;' but thou threatenest 
to kill all the Quakers, although they have done thee no 
hurt." He then said, "But here is gospel for thee, here is 
my hair, here is my cheek, here is my shoulder;" and suit- 
ing the action to the word, he turned his cheek and back to 
the smiter, which took so sudden an effect upon him and his 
companions, that they stood gazing with amazement; and 
the colonel at last said, "If that is your principle, and you 
act thereby, we never met with such men before." George 
Fox replied, "What he was in words he was the same in 
life." They then entered upon an explanatory discourse, 
which ended in a mutual good understanding, and they parted 
on friendly terms; "for," he continues, "the truth came over 
them, and the colonel as well as the ambassador carried 
themselves very lovingly towards the Friends, the Lord's 
power being over all." 

The oath of allegiance and supremacy being made a great 
handle of persecution against the Quakers, George Fox cir- 
culated the following laconic and quaint paper upon the oc- 
casion, in which he indulges in a curious play upon the 
words: — 

"The world saith, 'kiss the book;' but the book saith, 
'kiss the Son, lest He be angry;' and the Son saith, 'swear 
not at all;' but keep to yea and nay in all your communica- 



232 A POPULAR LIFE OF GEORGE FOX 

tions; for whatsoever is more than this cometh of evil/ 
Again, the world saith, 'lay your hand on the book;' but 
the book saith, 'handle the word;' and the word saith, 'han- 
dle not traditions/ nor the inventions nor the rudiments of 
the world. And God saith, 'This is my beloved Son, hear 
ye Him;' who is the life, the truth, the light, and the way 
of God. "G. F." 

His ministerial labours for the remaining part of this, and 
a great portion of the next year, were directed to visiting 
different parts of the kingdom; through which he travelled 
mostly accompanied by one or two other Friends. In these 
journies, a great tract of ground w T as often passed over in a 
small space of time; for his stay at the different places was 
generally very short, the meetings being mostly appointed 
before, or upon his arrival; and as soon as he had relieved 
his mind of what he felt himself called upon to communicate, 
he passed onward to another spot. 

The meetings of the Quakers and their doctrines being 
now objects of much attention to the Episcopal clergy, who, 
entertaining great jealousy of them, resorted to every mea- 
sure in their power to put them down. And thus, although 
the counties he passed through might sometimes be said to be 
up in arms for his apprehension, still, from the rapidity of his 
movements, he almost always missed falling in with the of- 
ficers and others sent in pursuit of him; for they mostly 
came either after the meetings had dispersed, or after his 
departure; so that a vulgar opinion arose in the minds of the 
credulous, that, owing to some sort of witchcraft, he could 
not be taken. 

The counties of Berkshire, Wiltshire, Leicestershire, Es- 
sex, and the eastern counties; and afterwards Kent, Sussex, 
and the south-western counties, as far as Cornwall, were 
passed through during these journeys. At Swanington, in 
Leicestershire, he was taken into custody by order of Lord 
Beaumont, an officer of dragoons and a magistrate, who by 
mittimus consigned him, with several other Friends to Leices- 
ter jail. This arrest taking place during the time of harvest, 



A POrULAR LIFE OF GEORGE FOX. 233 

they had great difficulty to get the mittimus properly served, 
or to procure any one to take charge of the prisoners; for 
the people being all busy in the fields, were unwilling to con- 
vey their peaceable neighbours to prison. The Quakers 
were then requested to carry their own mittimus, and to sur- 
render themselves prisoners upon it; a stronger proof than 
this could not be produced of the innocence of their charac- 
ters, or of the injustice of the proceedings against them. 
This, however, they very properly refused to do, alleging, that 
if the magistrates chose to send them to prison for no offence, 
they might do it at their own charge. At last a poor labour- 
ing man was reluctantly prevailed upon to take them to 
Leicester, a distance of about fifteen miles. As they passed 
through the busy corn-fields, travelling in open carts, with 
their Bibles in their hands, they frequently stopped to preach ; 
for the people naturally crowded round them, to know the 
reason of their being thus sent to jail in the time of harvest. 

Upon their arrival at the jail at Leicester, they found 
many more of their friends in the same predicament, amount- 
ing altogether to twenty-three persons, and after lying for 
seven weeks in jail till the quarter sessions, they were ex- 
amined and discharged. George Fox held many great meet- 
ings in the prison yard, to which numbers flocked every 
Sunday, both from the town and the neighbouring country; 
so famous had his name now become, that, whether in prison 
or free, his doctrine spread every where, and attracted the 
attention of the virtuous and good, many of whom daily 
joined themselves to his followers. While in this prison, 
some of his friends in London procured a letter from Lord 
Hastings in his behalf, ordering the magistrates to release 
him immediately. This letter, however, he would not pro- 
duce in court, choosing rather to stand with his friends upon 
the injustice and illegality of their commitment; but after 
their enlargement, he rode over to Lord Beaumont's and 
showed him the letter, who appeared a little disconcerted at 
its contents, and lowered his carriage to George Fox and the 
Quakers. 

Upon another occasion, at Tenterden, in Kent, himself 



234 A POPULAR LIFE OF GEORGE FOX. 

and his companion were taken up by some soldiers and 
brought before the mayor, who, being a reasonable man, was 
satisfied with their own account of themselves, and set them 
at liberty. Numerous, however, were the hair-breadth es- 
capes he experienced during these travels; for sometimes 
he rode out of one gate of an inn, whilst the officers in pur- 
suit of him entered at the other; and often he escaped 
through being in a garden, or in an adjoining field, while 
they were searching the house for him. "The Lord," he 
says, "by his good providence delivered me and prevented 
the mischievous design of my enemies." 

In some counties, the Quakers' meetings had been dis- 
turbed by warrants from magistrates, in which the officers 
were required to carry them before a justice. In these in- 
stances, the Friends knowing themselves to be entirely clear 
of any plottings or unlawful designs, very properly refused 
to go, unless they were carried by constraint, and the con- 
stables were therefore not only obliged to hire horses and 
carts, but also to lift the Quakers bodily into them, in order 
to convey them before the nearest justice, who, as it often 
happened, lived some miles off; and if he chanced to be a 
moderate man, and had notice of their approach, would get 
out of the way, rather than be instrumental in imprisoning 
of his neighbours, and then they were obliged to seek the 
abode of some other justice. Thus days were sometimes 
consumed in carting the Friends about from place to place, 
to the no small inconvenience of the constables, with regard 
both to loss of time and expense; for which they could af- 
terwards get no compensation, the parishes refusing to indem- 
nify them. They were, therefore, ashamed and tired of this 
business, and were glad to leave their neighbours in peace. 

It was generally remarked among the Quakers, that those 
men who had been their fierce persecutors often Jived to 
experience sad reverses, which they looked upon as judg- 
ments for their evil deeds; either their estates wasted away, 
so that from great affluence they were reduced to want, or 
they were afflicted in their families, or were cut off suddenly 
in some remarkable manner. 



A POPULAR LIFE OF GEORGE FOX. 235 

Thus Justice Sawrey, who was the first persecutor of the 
Society about Swarthmore, perished shortly afterwards by 
drowning. In Somersetshire, a worthless fellow, followed 
by some rude companions, came into a meeting, dressed up 
in a bear-skin, and sitting himself down before the person 
who was then addressing the congregation, he lolled out his 
tongue in a disgusting manner, and otherwise conducted 
himself shamefully, turning the solemnity of worship into 
ridicule. But in going from this meeting, he stopped in the 
way, in his masquerade dress, to partake of the cruel sport 
of bull-baiting, where the enraged bull ran at him, and struck 
him so violently with one of his horns, that it entered just 
under the man's chin, passing upwards into his head, and in 
its passage thrust out his tongue exactly in the same way in 
which he had thrust it out so lately in derision at the meeting. 
In this dreadful condition, he was swung about upon the bulFs 
horn, a sad spectacle to all beholders, and an awful example 
to others. In this instance, it must be remembered, that an 
assembly of serious people had been mocked and interrupted 
in the performance of their public worship of Almighty God, 
in the manner agreeable to their ideas of the spirit and truth 
of the sincere worship He required at their hands. The 
insult and derision thrown upon them, was therefore equally 
offered to that divine power whose people they might justly 
be said to be. 

1663. Prior to the overthrow of the Commonwealth, the 
persecution of the Quakers had arisen chiefly from the clergy 
of the presbyterians, independents, and baptists, who, in 
establishing their own separate tenets, condemned all others 
as heresies, and had shown themselves, in their oppression 
and bigotry, to be as intolerant of all other doctrines as pa- 
pists, and equally fierce in resisting every contradiction of 
opinion as the Church of Rome. Upon the restoration of 
the Crown, and the re-establishment of the Episcopal hierar- 
chy, the church again came into power, smarting from the 
recent indignities and persecutions of the presbyterian and 
independent churches. Unsubdued by her late sufferings, 
and forgetting that her former intolerance had been the prin- 



236 A POPULAR LIFE OF GEORGE FOX. 

cipal cause of bringing those reverses upon herself, she now 
seemed "but little disposed to the exercise of any Christian 
charity," but preferred, rather, by a system of retaliation, to 
gratify her Vengeance by the total overthrow of her adver- 
saries, the presbyterians, and of all other sectarians. 

Far more creditable would it have been to her character, 
as a Christian church, had the historic page, in this place, 
recorded, that upon emerging from her exile, she had thrown 
aside all her animosities, together with her idol "Religious 
Conformity/' and had first tried to conciliate the bulk of the 
dissenters by milder proceedings, and thus had proved her- 
self to be really a Catholic church and not a factious sect. 
But alas! the facts are otherwise, and only show that the 
spirit of popish persecution, with the sole exception of the 
Quakers, pervaded equally all the different Christian com- 
munities: offering a most humiliating proof that to secure 
the power, and to establish the temporal policy of the church, 
was of greater importance to the clergy, than the propaga- 
tion of true Christian principles; for the grand object of 
Christianity is to change the heart, and not to establish a 
uniformity of outward forms. "A new commandment I 
give unto you, that ye love one another; as 1 have loved 
you, that ye also love one another. By this shall all men 
know that ye are my disciples, if ye have love one to an- 
other."— John xiii. 34, 35. 

Churchmen, in their blind zeal for "Conformity," seemed 
to have overlooked that the Reformation had thrown open 
to all men the holy writings — the only outward rule for doc- 
trine — and which teach us, that "the grace of God that bring- 
eth salvation, and hath appeared to all men," (Titus ii. 2,) 
is the free gift of God, and is sufficient in itself to lead us to 
that living faith in Christ, our only salvation. Hence, this 
grace is our only inward rule. To these two sure and un- 
erring rules, therefore, all Christians are imperiously call d 
upon to conform, both in precept and in life; but not to the 
dogmas of learned theologians, nor to the different systems 
of w r orship set up by men in their own wisdom, and mixed 
up with worldly policies. The events of this period prove, 



A POPULAR LIFE OF GEORGE FOX. 237 

that the conformity insisted upon by the latter, only engenders 
pride, hatred, and persecution ; whilst that of the former shows 
itself, "in the fruit of the Spirit, which is love, joy, peace, 
long-suffering, gentleness, goodness, faith, meekness, tempe- 
rance. 5 ' — Gal. v. 22. 

D'Aubigne tells us in his History of the Reformation, 
"If faith in Christ is the beginning and end of Christianity, 
it follows, that to the word of Christ men must cling, and not 
to that of the church. Nay, more: if faith joins souls, what 
need is there of an outward bond? Is it creeds, or bulls, or 
consecrations, that effect their holy union? Faith joins in 
spiritual and real union all those in whose hearts it fixes its 
dwelling. Thus vanishes, at one blow, the triple illusion of 
meritorious works, human traditions, and spurious unity. 
This is the whole system of Roman Catholicism." * 

Hume tells us, "that on the 25th of March, 1661, a con- 
ference was held in the Savoy, between twelve bishops and 
tw r elve leaders among the Presbyterian ministers, with an 
intention, at least on pretence, of bringing about an accom- 
modation between the parties. The surplice, the cross in 
baptism, the kneeling at the sacrament, the bowing at the 
name of Jesus, were anew canvassed; and the ignorant mul- 
titude were in hopes that so many men of gravity and learn- 
ing could not fail, after deliberate argumentation, to agree in 
all points of controversy. They were surprised to find them 
separate more inflamed than ever, and more confirmed in 
their several prejudices." f 

Bishop Burnet, speaking of the same event, informs us, 
"that the breach between the church and th^ Presbyterians 
was widened by this formal interview, and the terms of con- 
formity made much stricter; and that the object of this con- 
ference on the part of the Episcopalians was to widen the 
breach, that the Presbyterians might all be driven out of 
their livings: at the same time, the policy of the court was 
to embroil both parties and drive them to extremities." By 
Hume we are again told, that in the year 1662, "the church- 

* Vol. iii. book xii. chap. x. p. 397. t Hume's Charles II. chap. 63 



2[\S a ihwlar life of GgOBGl fox. 

party had, during so many years, suffered such injuries and 
indignities from the sectarians o( every denomination, that 
no moderation, much less deference, was on this occasion to 
be expected from the ecclesiastics. Even the laity of that 
community seemed disposed to retaliate upon their enemies, 
according to the usual measures o( party justice. This sect 
or faction (for it partook of both,) encouraged the rumors of 
plots and conspiracies against the government, crimes which, 
without any apparent reason, they imputed to their adversa- 
ries. And instead o( enlarging the terms of communion, in 
order to comprehend the Presbyterians, they gladly laid hold 
of the prejudices which prevailed amongst that sect, in order 
to eject them from their livings. By the bill of uniformity 
it was required that every clergyman should be re-ordained, 
if he had not before received Episcopal ordination ; should 
declare his assent to every thing contained in the book of 
common-prayer; should take the oath of canonical obedience; 
should abjure the solemn league and covenant; and should 
renounce the principles of taking arms on any pretence what- 
soever against the king."* From the same authority we 
learn, that on St. Bartholomew's day, the 24th of August in 
the same year, this act of uniformity was carried into force, 
and about two thousand of the Presbyterian clergy gave up 
their church benefices rather than conform. 

Rapin enters into a long dissertation upon the motives 
which influenced the ruling part}' to this unyielding severity. 
1st, The high-church party were actuated by a spirit of re- 
venge and retaliation. 2d, By a desire of self-preservation; 
since experience had taught them that the Presbyterians only 
wanted power to avail themselves of it, to their destruction. 
$d, The church had always supported the prerogatives of the 
crown, which all sectarians, to say the least, were inclined to 
diminish. 4th, The then critical juncture; the kin£ in urgent 
want of money; the parliament and high-church were inclined 
to gratify him, provided he would sacrifice the Presbyterians 
to their malice. Charles II. being a papist, this required no 

Hume's Charles 11., chap. C3. 



A POrULAR LIFE OF GEORGE FOX. 239 

great effort on his part, although at mat time he was not even 
suspected of popish inclinations by the church party. 5th, 
It was the secret object of the papists to excite these two 
parties to a mutual hatred, in order, more readily, to pave 
the way for their own advancement* The motives on the 
other side, which influenced the Presbyterian party to act 
altogether unanimously, were these: — "They were told by 
the emissaries of the papists, their numbers were so great, 
that, in all likelihood, it would deter parliament from at- 
tempting the ruin of so great a body at once, for fear of ex- 
citing new troubles. And also, that the king would protect 
them openly if they would remain united, but a division 
would put it out of his power to do them any service." f 

Bishop Burnet also says, " The leaders took great pains to 
have them all stick together, infusing into them, that if a great 
number stood out, that would show their strength, and pro- 
duce new laws in their favour." 

In all probability these accounts are not far from the truth, 
because the very circumstance of their acting in concert look? 
like design; and the conduct of this party when in powei 
will hardly warrant the supposition, that out of two thousand 
men, not one should be found willing to stifle his conscience 
for the sake of temporal advantages. 

The church party showed much less moderation in this 
affair than the Presbyterians had done before them ; for the 
latter upon being expelled from their livings, were left pen- 
niless, w r hereas, upon their accession to the church benefices 
they had allowed a fifth part of their incomes to be retained 
during life, for the maintenance of those incumbents they had 
displaced. 

The advantages the Episcopalians had now gained, they 
were determined to push to the extreme against their adver- 
saries, and in the year 1665, they obtained another act, called 
the "Five Mile Act." Hume says, "The church, under 
pretence of guarding monarchy against its inveterate enemies, 
persevered in the project of wreaking her own enmity against 

* Tindal's Rapin, vol. il, Charles II. t Ibid. 



240 A POPULAR LIFE OF GEORGE FOX. 

the nonconformists. It was enacted that no dissenting teacher 
who took not the * non-resistance ' oath above-mentioned, 
should, except upon the road, come within five miles of any 
corporation, or of any place where he had preached after the 
act of oblivion. The penalty was a fine of fifty pounds, and 
six months' imprisonment. By ejecting the nonconforming 
clergy from their churches, and prohibiting all separate con- 
gregations, they had been rendered incapable of gaining any 
livelihood by their spiritual profession. And now, under 
colour of removing them from places where their influence 
might be dangerous, an expedient was fallen upon to deprive 
them of all means of subsistence. Had not the spirit of the 
nation undergone a change, these violences were preludes to 
the most furious persecution.* The rancour of the church 
party now knew no bounds, and by taking advantages of the 
necessities of the king, they granted him supplies only as he 
conceded to their intolerance; and thus, in the year 1670, 
they obtained the royal assent to the act against conventicles. 
"It bears the appearance of mitigating the former persecu- 
ting laws; but, if we may judge by the spirit which had bro- 
ken out almost every session during the parliament, it was 
not intended as any favour to the nonconformists. Expe- 
rience had probably taught that laws over rigid and severe 
could not be executed. By this act, a hearer in a conven- 
ticle (that is, a dissenting assembly, where more than five 
were present, besides the family,) was fined five shillings for 
the first offence, ten for the second; the preacher twenty 
pounds for the first offence, forty for the second. The person 
in whose house the conventicle met, was amerced in a like 
sum with the preacher. One clause is remarkable; that, if 
any dispute should arise with regard to the interpretation of 
any part of the act, the judges should always explain the 
doubt in the sense least favourable to conventicles, it being 
the intention of parliament entirely to suppress them. Such 
was the zeal of the commons, that they violated the plainest 
and most established maxims of civil policy, which requires 

* Hume's Charles II., chap. 



A POPULAR LIFE OF GEORGE FOX. 241 

that in all criminal prosecutions, favour should always be 
given to the prisoner." * We further learn from the same 
historian, that in the year 1672, the king, disgusted with his 
parliament, exercised his supreme authority in ecclesiastical 
matters, by superseding the penal laws against nonconform- 
ists, by proclamation. A measure which gave great satis- 
faction to the dissenters as well as to the catholics, and though 
"laudable in itself," was of a dangerous nature, "when we 
reflect upon the motive." In February 4th, 1673, compelled 
by his necessities, Charles again assembled his parliament, 
which immediately framed a remonstrance against "this ex- 
ercise of his prerogative," and the king was compelled to 
recall his proclamation. Thus, in the course of our history, 
we see that the spirit of religious intolerance infused into the 
Established Church by the example and absolute sway of 
Queen Elizabeth, became at last so oppressive to the bulk 
of the nation in the time of Archbishop Laud, that the Epis- 
copal power was overthrown by the Presbyterians. These, 
as soon as they had gained possession of this power, together 
with its attendant emoluments, pursued a similar course; and 
with a more misguided zeal would have pushed their bigotry 
even to much greater lengths, had they not been wisely re- 
strained by the parliament. The same persecuting intole- 
rance showed itself in their successors, the independents and 
baptists; till at last, Episcopacy being once more elevated 
from her degraded position by the restoration of Charles II., 
took every advantage of the great influence she suddenly 
acquired by this change; and we see her gradually arming 
herself with unconstitutional authority, which she wielded 
with a most unrelenting and unchristian spirit, to establish 
herself upon the ruin of all other Christian communities; and 
the sequel of our history will show how blindly and cruelly 
she exerted this pow r er to oppress an innocent and unresist- 
ing people. 

Bishop Burnet, in his History of the Reformation , after 
speaking of the different separated communions, says, "But 



* Hume's Charles II,, chap. C5. 
21 



242 A POPULAR LIFE OF GEORGE FOX. 

the most astonishing part of the wonder is, that in such dif- 
ferences there should be so little mutual forbearance or gen- 
tleness to be found: and that they should raise such heats, as 
if the substance of religion were concerned in them. This 
is of God, and is a stroke from heaven, on both sides, for their 
other sins: we of the Church communion have trusted too 
much to the supports we have received from the law: we 
have done our duties too slightly, and have minded the cure 
of souls too little; therefore God, to punish and awaken us, 
has suffered so many of our people to be wrested out of our 
hands: and those of the separation have been too forward to 
blood and war, and thereby haVe drawn much guilt upon 
themselves, and have been too compliant with the leaders of 
their several factions, or rather apt to outrun them. It is 
plain that God is offended with us all, and therefore we are 
punished with this fatal blindness, not to see at this time the 
things that belong to our peace. " 

Should, therefore, the ever-changing course of events raise 
up at some future period a persecuting party against the Es- 
tablishment, she must recollect that it would only be a mea- 
sure of the same oppression she has more than once meted 
out to others. History clearly unfolds in her pages a super- 
intending Providence over all things, and that in the great 
revolution of time, a retributive justice awaits the actions of 
men. 



A POPULAR LIFE OF GEORGE FOX. 2 K3 



CHAPTER Xiil. 

1663—1665. His second imprisonment in Lancaster Castle— His tri- 
als at the Winter Sessions and Spring Assizes — Retained in prison. 



"And ye shall be hated of all men for my name's sake: but he that endureth to 
the end shall be saved. "—Matt. x. 22. 

"For we wrestle not against flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this world, against spiritual wickedness 
in high places. Wherefore take unto you the whole armour of God, that ye may 
be able to withstand in the evil day." — Eph. vi. 12, 13. 

In the year 1663, we again find George Fox under the 
hospitable roof of his friends at Swarthmore, where, however, 
he was not long suffered to remain in the peaceable enjoy- 
ment of their society; for some of his old oppressors in these 
parts, hearing of his arrival, began to contrive his apprehen- 
sion. Their first step was to call a private meeting of some 
magistrates and deputy-lieutenants at Holker Hall, wherein 
they granted a warrant for his apprehension. G. Fox hearing 
of this meeting and its decision the same evening, might 
have gone away and got far out of their reach; but in conse- 
quence of a rumoured plot in the North, he considered that 
if he went away, they might probably "fall upon Friends; 
he therefore gave himself up to be taken, in order that Friends 
might escape the better." Upon the arrival of the officer 
the next morning, G. Fox told him, "He knew his errand 
before, and had given himself up to be taken; for if he would 
have escaped their imprisonment, he could have gone forty 
miles off before he came; but as he was an innocent man, it 
mattered not what they could do to him." He found as- 
sembled at the Hall, several of his adversaries, who examined 
him respecting this reported plot in the North, of which G. 
Fox having heard some rumours in the course of his travels 
to Swarthmore, had written a paper of admonition, to caution 



244 A POPULAR LIFE OF GEORGE FOX. 

all thoughtless people against meddling in such dangerous 
matters, and also to clear the Quakers from any charges that 
might be maliciously brought against them, by declaring that 
their principles were opposed to all such unlawful doings. A 
copy of this paper he had sent to the king in council, and 
had distributed others in the course of his journey. The 
distribution of this paper was unjustly made a handle for his 
persecution, for which he was afterwards deprived of his 
liberty, and punished by a long imprisonment, paralleled in 
cruelty only by the annals of the Inquisition. 

One of the examining magistrates assembled on this occa- 
sion, George Middleton, was a papist; and he in particular 
accused George Fox with denying God, the church, and the 
faith. 

G. Fox. "Nay, I own God, and the true church, and the 
true faith. But what church dost thou own?" 

George Fox was aw T are of his religion, and Middleton feel- 
ing irritated by this retort, turned round angrily, and said, 
"You are a rebel and a traitor." 

G. Fox. "To whom dost thou speak? or whom dost thou 
call rebel?" 

Middleton was now so enraged, that it was some time 
before he could find utterance, but at last said, "he spoke it 
to him." 

G. Fox, striking his hand upon the table. "I have suf- 
fered more in the royal cause than twenty like thee, or any 
that are here; for I have been cast into Derby prison for six 
months together, and have suffered much because I would 
not take up arms against the late king, before Worcester 
fight. I have been sent up prisoner out of my own county, 
by Colonel Hacker to Oliver Cromwell, as a plotter to bring 
in King Charles, in the year 1654, and I have nothing but 
love and good will to the king, and desire the eternal good 
and welfare of him and all his subjects." 

Justice Middleton. "Did you ever hear the like?" 

G. Fox. " Nay, ye may hear it again, if ye will. For ye 
talk of the king, a company of you; but where were ye in 
Oliver's days? and what did ye do for him? I have more 






A POPULAR LIFE OF GEORGE FOX. 245 

love to the king, for his eternal good and welfare, than any 
of you have." 

Justice Middleton. "Bring the book and put the oaths 
of allegiance and supremacy to him." 

This was the usual snare to entrap the Quakers when other 
charges against them failed. George Fox shrewdly asked 
him, "Whether he had taken the oath of supremacy, who 
was a Catholic and a swearer? as for us, we cannot swear at 
all, because Christ and his apostles hath forbidden it." This 
pointed query, for the present, warded off the blow, the oaths 
were dispensed with, and he was dismissed upon his bare 
promise to appear at the next Lancaster sessions. 

As soon as the winter sessions came on, he went over to 
Lancaster, and after being called into court, and "proclama- 
tion being made for all to keep silence upon pain of impri- 
sonment," and all being quiet, he twice said, "Peace be 
among you." 

Chairman. "Do you know where you are?" 

G. Fox. "Yes, I do; but it may be my hat offends you. 
That is a low thing, that is not the honour that I give to 
magistrates, for the true honour is from above; which I have 
received, and I hope it is not the hat which ye look upon to 
be the honour." 

Chairman. "We look for the hat too. Wherein do you 
show your respect to magistrates, if you do not put off your 
hat?" 

G. Fox. "In coming when they call me." 

An officer of the court was then ordered to take off his 
hat; and he was questioned again about the plot already al- 
luded to; but finding they had no grounds on which to sub- 
stantiate this charge against him, they tendered to him the 
oaths of allegiance and supremacy; and one of the justices 
asked him, "Whether he held it was unlawful to swear?" 
an unwarrantable question, because the act imposed either 
banishment or a heavy fine upon any one who declared it to 
be unlawful. 

G. Fox. "In the time of the law amongst the Jews, be- 
fore Christ came, the law commanded them to swear; but 

21* 



246 A POPULAR LIFE OF GEORGE FOX. 

Christ, who doth fulfil the law in his gospel-time, commands, 
'Swear not at all;' and the apostle James forbids swearing, 
even to them that were Jews, and w 7 ho had the law of God." 

He then produced the paper which he had written, and 
distributed it as a testimony against plots, and requested that 
it might be read out in open court, as it would show, of itself, 
whether it contained any thing of a treasonable nature. This 
proposition was rejected, and he was not permitted to make 
any other defence, but was committed to prison for refusing 
to swear. And addressing the court, he said, "All people 
take notice that I suffer for the doctrine of Christ, and for 
obedience to his command." 

Lancaster jail was at this time crowded with Quakers, 
many of whom were poor husbandmen, whose families de- 
pended upon their labour and industry for a maintenance. 
Several energetic remonstrances had been addressed by them 
to the committing magistrates, showing with what injustice 
and want of compassion they had been treated by their rich 
neighbours, who knew them to be honest and peaceable 
people, and that it w r as from conscientious motives alone that 
they refused to pay tithes, or to take an oath of any descrip- 
tion. 

Some of these sufferers were men, who, prior to their 
convincement by George Fox, had served under Charles I., 
during the civil wars, had hazarded their lives in his cause, 
and had always remained true to him to the last, although 
they had never received any sort of remuneration for their 
faithful services: and to be thus abandoned to the mercy of 
a set of men, many of whom had been fierce republicans; 
but now professed a sudden and marvellous zeal for the pre- 
sent king, was felt by them to be a hard and ungrateful re- 
turn. In some few instances, these remonstrances effected 
the liberation of the complaining parties; but the greatest 
number were suffered to lie in prison, where several of them 
ended their days, in consequence of the length and severity 
of their confinement. The case of Oliver Atherton was one 
of particular hardship: he, with three others, had endured a 
long and severe imprisonment of upwards of two years, at 



A POPULAR LIFE OF GEORGE FOX. 247 

the suit of the Countess of Derby, on account of the non- 
payment of tithes. This man, in the last stage of illness, sent 
his son to the countess, to petition for his enlargement, as 
the only chance of saving his life, assuring her that he did 
not refuse her tithes from any wilful obstinacy or covetous- 
ness, but, as she well knew, from purely conscientious mo- 
tives. The countess was implacable, and the poor man died 
in jail very soon after her refusal, saying, with his last breath, 
"that she had been the cause of shedding much blood, but 
this would be the heaviest blood she ever spilt." Upon his 
death, his body was given up to his family, who bore it for 
interment to the parish of Ormskirk, wherein he had lived, 
and passing in their way through the town of Garstang, they 
rested with the body at the market-cross, and stuck up this 
notice upon the cross, "This is the body of Oliver Atherton, 
of Ormskirk parish, persecuted to death by the Countess of 
Derby for good conscience' sake towards God and Christ, 
because he could not give her tithes,'' &c; setting forth at 
large the reasons of his refusing to pay tithes, the length of 
his imprisonment, the hardships he had undergone, her hard- 
heartedness towards him, and the manner of his death. 

The reproof in this paper was so acutely felt by the coun- 
tess, that she threatened to punish the people of Garstang for 
allowing it to be exposed upon their cross; causing, by this 
unwise interference, the facts to be more inquired into, and 
the circumstances to be more noticed to her own dishonour. 
In the short space of three weeks from this day, she was her- 
self numbered with the dead, and on that day seven weeks, 
her corpse was borne through the same place, to be deposited 
in its last abode. "Thus/' G. Fox observes, "the Lord pur- 
sued the hard-hearted persecutor." 

1664. The assizes for this year commenced on the 14th 
of March, and G. Fox, who had lain in prison ever since the 
last quarter-sessions, held upon the 12th of January, was now 
brought up before Judge Twisden: his own account is as fol- 
lows: "When I was set at the bar, I said, 'Peace be amongst 
you all.' " 



248 A POPULAR LIFE OF GEORGE FOX 

Judge, looking at him. "What! do you come into court 
with your hat on." Upon which the jailer then took it off. 

G. Fox. "The hat is not the honour that comes from 
God." 

Judge. "Will you take the oath of allegiance, George 
Fox?" 

G. Fox. " I never took any oath in my life, nor any co- 
venant or engagement." 

Judge. "Well, will you swear or no?" 

G. Fox. "I am a Christian, and Christ commands me 'not 
to swear;' so does the apostle James; and whether I should 
obey God or man, do thou judge." 

Judge. "I ask you again, whether you will swear or no ?" 

G. Fox. "I am neither Turk, Jew, nor Heathen, but a 
Christian, and should show forth Christianity. Dost thou 
not know that Christians, in the primitive times, under the 
persecutions, and some also of the martyrs in Queen Mary's 
days, refused swearing, because Christ and his apostles had 
forbidden it? Ye have had experience enough, how many 
have first sworn for the king, and then against him. But as 
for me, I have never taken an oath in my life. My alle- 
giance does not lie in swearing, but in truth and faithfulness 
for I honour all men, much more the king. But Christ, who 
is the Great Prophet, the King of Kings, the Saviour and 
Judge of the whole world, saith, <I must not swear.' Now, 
whether must I obey Christ or thee? For it is tenderness 
of conscience, and in obedience to the command of Christ, 
that I do not swear: and we have the word of the king for 
tender consciences.* Dost thou own the king?" 

Judge. "1 do own the king." 

G. Fox. "Why then dost thou not observe his declara- 
tion from Breda, and his promises made since he came to 
England: 'That no man should be called in question for mat- 
ters of religion, so long as he lived peaceably?' If thou 
ownest the king, why dost thou call me in question, and put 



* Charles II. had pledged his word to the Quakers, that they should not be mo- 
lested for their peculiar scruples, provided their conduct was peaceable. 






A POPULAR LIFE OF GEORGE FOX. 249 

me upon taking an oath, which is a matter of religion, seeing 
thou or none else can charge me with unpeaceable living]" 

Judge, irritated and looking at him. "Sirrah! will you 
swear?" 

G. Fox. "I am none of thy sirrahs, I am a Christian; and 
for thee, an old man and a judge, to sit there and give nick- 
names to prisoners, it does not become either thy gray hairs 
or thy office." 

Judge. "Well, I am a Christian too." 

G. Fox. "Then do Christian works." 

Judge. "Sirrah! Thou thinkest to frighten me with thy 
words." Then checking himself, and looking aside, he said, 
"Hark! I am using the word sirrah again," and so checked 
himself. 

G. Fox. "I spoke to thee in love; for that language did 
not become thee, a judge. Thou oughtest to instruct a pri- 
soner in the law, if he were ignorant and out of the way/ 

Judge. "And I speak in love to thee, too." 

G. Fox. "But love gives no nick-names." 

Judge. "Well, George Fox, say whether thou wilt take 
the oath, yea or nay?" 

G. Fox. "I say as I said before, ' Whether ought I to 
obey God or man, judge thou?' If I could take any oath at 
all, I could take this; for I do not deny some oaths only, or 
on some occasions, but all oaths, according to Christ's doc- 
trine, who hath commanded his followers, 'Not to swear at 
all.' Now, if thou or any of you, or any of your ministers 
or priests here will prove that ever Christ or his apostles, 
after they had forbidden all swearing, commanded Christians 
to swear, then I will swear." 

Several priests were there, but none of them offered to 
speak. 

Judge. "I am a servant of the king, and the king sent 
me not to dispute with you, but to put the law in execution; 
therefore, tender him the oath of allegiance." 

G. Fox. "If thou love the king, why dost thou break 
his word, and not keep his declarations and speeches, wherein 
he promised liberty to tender consciences? I am a man of 



250 A POPULAR LIFE OF GEORGE FOX. 

a tender conscience, and, in obedience to Christ's command, 
I cannot swear." 

Judge. "Then you will not swear: take him away, 
jailer." 

G. Fox. "It is for Christ's sake that I cannot swear, and 
for obedience to his command I suffer; and so the Lord for- 
give you all." 

He was now reconducted to prison, and on the 16th of 
March, two days afterwards, was again called into court. 

"The judge asked him, ' whether he would traverse, stand 
mute, or submit.' He desired he might have liberty to tra- 
verse the indictment and try it." 

Judge. "Take him away; I will have nothing to do with 
him: take him away." 

G. Fox. "Well, live in the fear of God, and do justice." 

Judge. "Why, have I not done you justice?" 

G. Fox. "That which thou hast done hath been against 
the command of Christ." Upon this he was again consigned 
to prison to await the next assizes. 

So remorseless were the persecutions against the Quakers, 
at this period, that even the kindly feelings of neighbour- 
hood and old acquaintances were not sufficient to suppress 
the bitter animosity of party spirit. His kind and hospita- 
ble hostess of Swarthmore, was also a prisoner in the same 
jail, and for the same offence of refusing to take an oath. 
She had been apprehended by a warrant from some justices 
of her own rank in the neighbourhood, and likewise pleaded 
to the errors of her indictment, and was also recommitted 
to prison, where she laid till the next assizes. 

The rough and uncourteous salutation of "Sirrah," be- 
stowed by Judge Twisden during the last trial, was regarded 
by George Fox as so unfeeling and unbecoming a carriage in 
a judge, professing himself a Christian, to adopt towards a 
prisoner, that he put forth a paper upon this subject, ad- 
dressed "To all judges wheresoever:" being actuated by no 
personal feeling for the incivility offered to himself, but by 
a proper sense of the illiberality of such conduct in general. 
It begins: — 



A POPULAR LIFE OF GEORGE FOX. 251 

"TO ALL JUDGES OR OTHER OFFICERS WHATSOEVER IN THE 
WHOLE WORLD, WHO PROFESS YOURSELVES TO BE CHRIS- 
TIANS. 

"Friends, 

"Herein and by reading the Scriptures, ye may see both 
your own words and behaviour, and the words and practices 
of both Jews and heathens, and of the King of kings, the 
' Great Lawgiver and Judge of the whole world/ First, 
concerning the words and carriage of the Jews, when some 
worthy of death were brought before the rulers amongst 
them. When Achan had taken the Babylonish garment, 
the two hundred shekels of silver, and the wedge of gold of 
fifty shekels' weight, and Joshua, who was then judge of 
Israel, had by lot discovered him, he did not call him sirrah, 
nor you rascal, knave, rogue, as some, called Christian ma- 
gistrates, are apt to do. But Joshua said unto Achan, 'My 
son/ Mark his clean language, savoury expression, and 
gracious words, 'My son/ said he, 'give, I pray thee, glory 
to the Lord God of Israel, and make confession unto Him, 
and tell me now what thou hast done: hide it not from me?' 
Then Achan confessed that he had sinned against the Lord 
God of Israel, and thus and thus he had done. Then Joshua, 
the judge said, 'Why hast thou troubled Israel? the Lord 
shall trouble thee this day; and they stoned him and his 
with stones, and burned his goods with fire/ But there 
was no unsavoury word given him that we read of, though 
he was worthy of death. — Josh. vii. 

" So when the man that gathered sticks upon the Sab- 
bath day was taken and brought before Moses, the judge of 
Israel, and put in ward till the mind of the Lord was known 
concerning him, we read not of any reviling language given 
him; but the Lord said to Moses, and Moses to the people, 
'The man shall surely be put to death.' — Numb. xv. 'Like- 
wise, in the rebellion of Korah, Dathan, and Abiram, when 
Moses called them to trial, he did not sirrah them nor mis- 
name them; but said to Korah and the rest, 'Hear, I pray you, 
yc sons of Levi/ — Numb. xvi. 8. And when he gave the sen- 



252 A POPULAR LIFE OF GEORGE FOX. 

tence against them, he said, 'If these men die the common 
death of all men/ &c. He did not say, if these rascals or 
knaves, as many that profess themselves Christians now do. 
"If ye look into the New Testament in the parahle of the 
wedding supper, the king that came to view his guests, did 
not say to him that was found without a wedding garment, 
4 Sirrah, how earnest thou hither?' but, • Friend, how earnest 
thou in hither? 5 though he was to be bound hand and foot, 
and cast into utter darkness. — Matt. xxii. Nay, when Judas 
had betrayed his master, Jesus Christ, the Lord of life, and 
sold Him to the priests, Christ did not call him, Sirrah, 
when he came to apprehend him, but, 'Friend.'" — Mattxxvi. 
In this strain it continues to exhibit many more examples 
taken from the Old and New Testaments, all equally opposite. 

The next Lancaster assizes were held in the month of 
June, in the same year, and the same judges, Twisden and 
Turner, came the circuit; but, this time, Judge Turner sat 
on the crown-bench, where George Fox was brought be- 
fore him. He says, "Before I was called to the bar, I was 
put among murderers and felons for about the space of 
two hours, the people, the justices, and judge, also, gazing 
upon me. After they had tried several others, they called 
me to the bar, and impanelled a jury, then the judge asked 
the justices ' Whether they had tendered me the oath at the 
sessions?' They said, 'They had.' Then he bid, 'Give 
them the book,' that they might be sworn they had ten- 
dered me the oath at the sessions. They said, 'They had.' 
The judge bid them again 'take the book and swear they 
had tendered the oath according to the indictment' Some 
of the justices refused to be sworn; but the judge said he 
would have it done to take away all occasion of exception, 
When the jury were sworn, and the justices had sworn, 
'That they tendered me the oath according to the indict- 
ment,' the judge asked me, 'Whether I had not refused the 
oath at the last assizes?' " 

G. Fox. "I never took an oath in my life, and Christ, the 
Saviour and Judge of the world, saith, 'Swear not at all.' ' 



A POPULAR LIFE OF GEORGE FOX. 253 

Judge, (not heeding this answer.) "I ask whether or no, 
you did not refuse the oath at the last assizes?" 

G. Fox. "The words that I then spake to them were, 
"That if they would prove, either judge, justice, priest, or 
teacher, that after Christ and the apostles had forbidden 
swearing, they commanded that Christians should swear, I 
would swear." 

Judge. "I am not at this time to dispute whether it is 
lawful to swear, but to inquire whether you have refused to 
take the oath or no?" 

G. Fox. "Those things mentioned in the oath, as plot- 
ting against the king, and owning the Pope's, or any other 
foreign power, I utterly deny." 

Judge. "Well, you say well in that, but did you deny to 
take the oath? What say you?" 

G. Fox. "What would st thou have me to say? for I have 
told thee before what I did say." 

Judge. " Would you have these men to swear that you 
have taken the oath?" 

G. Fox. " Wouldst thou have these men to swear that I 
had refused the oath?" At which the court burst out into 
laughter. "I was grieved," he says, "to see so much light- 
ness in the court, where such solemn matters were handled, 
and therefore asked him, 'If this court was a play-house V 
Where is gravity and sobriety? for this behaviour does not 
become you." 

"The clerk then read the indictment, and I told the judge 
<I had something to speak to it, for I had informed myself 
of the errors that were in it.' He told me 'he would hear 
afterwards any reasons that I could allege why he should 
not give judgment/ Then I spoke to the jury, and told 
them they could not bring me in guilty according to that 
indictment, for the indictment was wrong laid, and had 
many gross errors in it' " 

Judge. "You must not speak to the jury, but I will 
speak to them, you have denied to take the oath at the last 
assizes, and I can tender the oath to any man now, and pre- 
22 



254 A POPULAR LIFE OF GEORGE FOX. 

munire him for not taking it, and the jury must bring you 
in guilty, seeing you refuse to take the oath." 

G. Fox. "What do ye with a form? you may throw 
away your form then." To the jury. — "It lies upon your 
consciences, as ye would answer it to the Lord God before 
his judgment-seat." 

"Then the judge spoke again to the jury, and I called to 
him, 'to do me justice/ The jury brought me in guilty. 
Whereupon 1 told them, 'that both the justices and they had 
forsworn themselves, and therefore they had small cause to 
laugh as they did a little before.' Oh, the envy, rage, and 
malice that appeared against me, and the lightness; but the 
Lord confounded them, and they were wonderfully stopped. 
So they set me aside, and called up Margaret Fell." 

"Upon my complaining of the badness of my prison, rsome 
of the justices, with Colonel Kirby, went up to see it, but 
when they came, they durst hardly go in, the floor was so 
bad and dangerous, and the place so open to the wind and 
rain. Some of the magistrates declared that it was a most 
shameful place, and when Colonel Kirby saw and heard what 
was said of it, he excused the matter as well as he could, 
saying, 'I should be removed ere it was long, to some more 
convenient place. 5 " This promise of Colonel Kirby was 
never realized, nor ever meant to be; for he had been the 
most inveterate of all his persecutors in this part of the 
country, and it was through his influence alone that he was 
placed in such a shameful dungeon; although, upon this oc- 
casion, he wished to impress the other magistrates with the 
idea that he had no hand in it. 

The following day, he was again brought up in company 
with his old friend, and present fellow-sufferer, Margaret 
Fell, who employing counsel to plead the errors of her in- 
dictment, the judge allowed them. George Fox was then 
called upon, but declined the assistance of any pleader. His 
narrative of the proceedings continues thus: 

Judge. "What have you to say why I should not pass 
sentence upon you?" 

G. Fox. "I am no lawyer; bat I have much to say ii 



A POPULAR LIFE OF GEORGE FOX. 255 

thou wilt have patience to hear." At that he laughed, and 
others also, laughed; and he said, "Come, what have you to 
say?" and turning to the court, "He can say nothing." 

G. Fox. "Yes, I have much to say; have but patience to 
hear me. Should the oath be tendered to the king's sub- 
jects, or to the subjects of another realm]" 

Judge. "To the subjects of this realm." 

G. Fox. "Look into the indictment, ye may see ye have 
left out the word subject; so not having named me in the 
indictment as a subject, ye cannot premunire me for not 
taking the oath." 

Then they looked over the statute and the indictment, and 
saw it was so: and the judge confessed it was an error. 

G. Fox. "I have something else to stop judgment, look 
what day the indictment says the oath was tendered to me 
at the sessions there." 

They looked, and said, "It was the 11th day of January." 

G. Fox. "What day of the week was the sessions held on?" 
"On a Tuesday," was the reply of some one in court. 

G. Fox. " Look to your almanacs and see whether there 
were held any sessions at Lancaster on the 11th day of Ja- 
nuary, so called ? — So they looked, and found that the 11th 
day was Monday, and that the sessions were held on the 
Tuesday, the 12th day of the month. Look now, ye have 
indicted me for refusing the oath in the quarter-sessions 
held at Lancaster on the 11th day of January last, and the 
justices have sworn that they tendered me the oath in 
open sessions here, on that day, and the jury upon their 
oaths, have found me guilty thereupon; and yet ye see there 
was no session held in Lancaster that day." 

Judge, (to cover the matter) asked, "Whether the sessions 
did not begin on the 11th day?" Some one in court an- 
swered, "No; the sessions held but one day, and that was 
the 12th." 

Judge. " This is a great mistake and error." 

"Some of the justices were in a great rage at this, and 
stamped and said, 'Who hath done this?' * Somebody hath 
done this on purpose;' and a great heat was amongst them.' 



256 A POPULAR LIFE OF GEORGE FOX. 

G. Fox. "Are not the justices here that have sworn to 
this indictment forsworn men in the face of the country ? 
But this is not all, I have more yet to offer, why sentence 
should not be given against me. In what year of the king 
was the last assize holden, which happened in the month of 
March last ?" 

Judge. "It was in the sixteenth year of the king." 

G. Fox. "The indictment lays it in the fifteenth year." 

They looked and found it so, which was also acknowledged 
to be another error. Then, he says, they were all in a fret 
again, and could not tell what to say; for the judge had 
sworn the officers of the court, that the oath was tendered 
to me at the assizes mentioned in the indictment. 

G. Fox. "Now, is not the court here forsworn also, who 
have sworn that the oath was tendered to me at the assize 
holden here in the fifteenth year of the king, when it was 
in his sixteenth year, and so they have sw T orn a year false?" 

" The judge then bid them look whether Margaret Fell's 
indictment was the same, but found it not so." 

G. Fox. "I have more yet to offer to stop sentence; 
ought all the oath to be put into the indictment or not?" 

Judge. "Yes, it ought to be all put in." 

G. Fox. " Then compare the indictment with the oath, 
and there thou mayst see these words; (or by any authority 
derived, or pretended to be derived from him, or his fee) left 
out of the indictment, which is the principal part of the 
oath; and in another place the words (heirs and successors) 
are left out. 

The judge acknowledged these also to be great errors. 

G. Fox. " But I have something further to allege." 

Judge. "Nay, I have enough, you need say no more." 

G. Fox. " If thou hast enough, I desire nothing but law 
and justice at thy hands; for I don't look for mercy." 

Judge. "You must have justice, and you shall have law." 

G. Fox. "Am I at liberty, and free from all that ever 
hath been done against me in this matter?" 

Judge. "Yes, you are free from all that hath been done 
against you.' But starting up in a rage, he exclaimed, " I 



A POPULAR LIFE OF GEORGE FOX. 257 

can put the oath to any man here, and I will tender you the 
oath again." 

G. Fox. " Thou hadst example enough yesterday of 
swearing, and false swearing, both in the justices and jury; 
for I saw before mine eyes that both justices and jury had 
forsworn themselves." 

Judge. "Will you take the oath ?" 

G. Fox. " Do me justice for my false imprisonment all 
this while; for what have I been imprisoned so long? I 
ought to be set at liberty." 

Judge. " You are at liberty, but I will put the oath to 
you again." 

G. Fox then turned about, and said, "All people, take no- 
tice, this is a snare; for 1 ought to be set free from the jailer 
and from this court." 

Judge. " Give him the book." 

"Then," he continues, "the power of darkness rose in 
them like a mountain, and the clerk lifted up a book to me. 
I stood still, and said, 5 If it be a bible, give it me into my 
hand/ 'Yes, yes/ said both judge and justices, 'give it 
him into his hand/ So I took it and looked into it, and 
said, ' I see it is a bible : I am glad of it/ " 

" The judge caused the jury to be called, and they stood 
by; for after they had brought in their former verdict, he - 
would not discharge them, though they desired it; but told 
them, ' he could not dismiss them yet, he should have busi- 
ness for them, therefore they must attend and be ready when 
they were called/ When he said so, I felt his intent, that 
if I was freed, he would come on again. So I looked him 
in the face, and the witness of God started up in him, and 
made him blush, when he looked at me again; for he saw 
that I had discovered him. Nevertheless, hardening him- 
self, he caused the oath to be read to me, the jury standing 
by. When it was read, he asked me, 'Whether I would 
take the oath or not?' " 

G. Fox. " Ye have given me a book here to kiss, and to 
swear on, and this book which ye have given me to kiss, 

22* 



258 A POPULAR LIFE OF CEOEGE FOX. 

says, 'Kiss the Son/ and the Son says in this book, 'Swear 
not at all/ and so says the apostle James. I say as the book 
says, yet ye imprison me. How chance ye do not imprison 
the book for saying so ? How comes it that the book is at 
liberty amongst you, which bids me not swear, and yet ye 
imprison me for doing as the book bids me.' " 

"I was speaking this to them, and held up the bible open 
in my hand to show them the place where Christ forbade 
swearing. They plucked the book out of my hand, and the 
judge said, ' Nay, but w 7 e will imprison George Fox/ " 

"Yet this got about all over the country, as a by-word, 
6 That they gave me a book to swear on, that commanded 
me not to swear at all/ and the Bible was at liberty, and I 
in prison for doing what the Bible said/ " 

The judge still urged him to swear, and G. Fox said, "I 
never took oath, covenant, or engagement in my life; but 
my yea and nay was more binding in me than an oath 
was to many others; for had they not had experience how 
little men regarded an oath ? and how they had sworn one 
way, and then another? and how the justices and court had 
forsworn themselves now ? I was a man of a tender con- 
science, and if they had any sense of a tender conscience, 
they would consider that it was in obedience to Christ's 
command that I could not swear. But if any one of you 
can convince me, that after Christ and the apostles had com- 
manded not to swear, they altered that command, and com- 
manded Christians to swear, ye shall see I will swear. There 
being many priests in the court, I said, ' If ye cannot do it, 
let your priests stand up and do it.' But not one of the 
priests made answer." 

Judge. "Oh! all the world cannot convince you." 

G. Fox. " No, how is it likely the world should convince 
me ? The whole world lies in wickedness. Bring out your 
spiritual men, as ye call them, to convince me." 

Both the sheriff and the judge said, "The angels sw r ore in 
the Revelation." 

G. Fox. "When God bringeth his first-begotten Son into 



A POPULAR LIFE OF GEORGE FOX. 259 

the world, he saith, 'Let all the angels of God worship him;' 
and the Son saith, ' Swear not at all.' " 

Judge. "Nay, I will not dispute/' 

G. Fox, to the jury. "It is for Christ's sake that I cannot 
swear, and therefore 1 warn you not to act contrary to the 
light of God in your consciences; for before his judgment- 
seat you must all be brought. As for plots, and persecutions 
for religion, and popery, I deny them in my heart; for I am 
a Christian, and shall show forth Christianity among you 
this day. It is for Christ I stand." More words I had, 
both with the judge and jury, before the jailer took me 
away." 

In the afternoon he was brought up again, and placed among 
the thieves for a considerable time, where he stood with his 
hat on till the jailer took it off. The jury having found this 
new indictment against him, "for not taking the oath," he 
was then called to the bar. 

Judge. "What can you say for yourself?" 

G. Fox. "I request the indictment to be read; for I can- 
not answer to that which I have not heard." 

The clerk then read it, and as he read it, the judge said, 
"Take heed it be not false again;" but he read it in such a 
manner that George Fox could hardly understand what he 
read. 

When he had done, the judge said, "What do you say to 
the indictment?" 

G. Fox. "At once hearing so large a writing read, and 
that at such a distance, that I could not distinctly hear all 
the parts of it, I cannot tell what to say; but if thou will let 
me have a copy of it, and give me time to consider of it, I 
will answer it." 

This put them to a little stand; but after a while the judge 
asked, "What time I would have?" 

G, Fox. "Till the next assize." 

Judge. "But what plea will you now make? Are you 
guilty or not guilty?" 

G. Fox. "I am not guilty at all of denying to swear ob- 
stinately and wilfully; and as for those things mentioned in 



260 A POPULAR LIFE OF GEORGE FOX. 

the oath, as Jesuitical plots, and foreign powers, I utterly 
deny them in my heart If I could take any oath, I could 
take this; but 1 never took any oath in my life." 

Judge. "You say well; but the king is sworn, the parlia- 
ment is sworn, I am sworn, and the justices are sworn, and 
the law is preserved by oaths." 

G. Fox. "Ye have had sufficient experience of men's 
swearing, and thou hast seen how the justices and jury had 
sworn wrong the other day; and if thou hadst read in the 
Book of Martyrs ) how many of them had refused to swear, 
both in the time of the ten persecutions, and in Bishop 
Bonner's days, thou mightest see that to deny swearing in 
obedience to Christ's command, was no new thing." 

Judge. "1 wish the laws were otherwise." 

G. Fox. "Our yea is yea, and our nay is nay, and if we 
transgress our yea or nay, let us suffer as they do, or should 
do, that swear falsely. This we had offered to the king, and 
the king said, 'It was reasonable.' " 

Instead of obtaining his liberty by this clear exposure of 
the palpably gross errors of his indictment, he was recon- 
ducted to prison, there to be immured till the ensuing assizes; 
and in order to make his case still harder, his sufferings were 
increased tenfold by a second interference of Colonel Kirby, 
who gave particular orders to the jailer, "to keep him close, 
and suffer no flesh alive to come at him, for he was not fit to 
be discoursed with by men." In consequence of this order, 
he was removed into an upper chamber, in an old and ruinous 
tower of the castle, so much more dilapidated than his former 
abode, that he was constantly exposed to the inclemencies of 
the weather, and often had the greatest difficulty to preserve 
his bed and clothing (which were always damp and cold,) from 
being wet through. He was also so much distressed by 
smoke, which penetrated into his room from other fires in 
the prison, that at times he was nearly suffocated by it, and 
often could scarcely discern the light of a candle from its 
density. In this inhuman place, he was doomed to pass the 
whole winter (which was unusually long and severe,) for no 
crime, and was at last so much affected by a continued ex 



A POPULAR LIFE OF GEORGE FOX. 261 

posure to the cold and wet, and the constant inhaling of such 
an impure atmosphere, that he was reduced to a state of great 
suffering: his body became swollen, and his limbs so be- 
numbed, that he could with difficulty use them. 

The whole particulars of this trial forcibly depict the per- 
secuting temper of that period, and the unchristian spirit 
which prevailed among the church-party after the Restora- 
tion. They prove that no feelings were too sacred to be 
sacrificed at the shrine of their favourite idol — "Religious 
Conformity." The very spirit of the law was perverted in 
order to accomplish the destruction of those who refused 
such conformity, without the least regard to the motives 
which influenced their refusal. 

Not only the justices at the sessions, but also the judges 
upon the bench, instead of protecting the prisoner, as was 
their bounden duty, tried every expedient of question and 
cross question, to extort from him a confession that would 
have amounted, if made, to his own condemnation. And, 
after they had acknowledged the errors of his indictment, 
they still further perverted the law by refusing him his right- 
ful liberty, and by tendering him the same oath before he had 
been legally discharged from the custody of the jailer and 
the court; and by a fresh indictment, they again condemned 
him to a whole winter's imprisonment, aggravated by ex- 
treme hardships and wants. 

It is clear, that if his adversaries had ever succeeded in 
forcing him to take the oath, they would have gained no 
object, save the gratification of their own malice, because the 
tenor of his whole life, as they well knew, placed him beyond 
the shadow of suspicion of contriving or abetting any of those 
things against which the oath had been framed. So closely 
is religious liberty connected with our civil rights, that the 
unshaken firmness with which George Fox resisted this 
stretch of tyranny, entitles him to the veneration of every 
Englishman. For we are beholden to the exertions and con- 
stancy of such men, for the establishment of our rights upon 
the firm basis whereon they now stand. 



262 A POPULAR LIFE OF GEORGE FOX. 



CHAPTER XIV. 



1665, 1666. His third trial at Lancaster, before Judge Twisden — 
Premunired and sent prisoner to Scarbro' Castle — Visited there by 
Lady Fairfax, Dr. Crowther, and others — Enlarged by an order from 
Charles II. 



For it is better, if the will of God be so, that ye suffer for well-doing than for 
evil doing." — 1 Peter iii, 7. 

"Settle it therefore in your hearts, not to meditate before what ye shall answer: 
for I will give you a mouth and wisdom, which all your adversaries shall not be 
able to gainsay nor resist.'' — Luke xxi. 14, 15. 

"The Lord also will be a refuge for the oppressed, a refuge in times of trouble. 
And they that know thy name will put their trust in thee: for thou, Lord, hast not 
forsaken them that seek thee." — Psalm ix, 9, 10. 

1665. The next Lancaster assizes were held on the 16th 
of March, in this year, and Judge Twisden taking his seat 
this time on the crown-bench, George Fox was brought be- 
fore him. He thus commences his own account. "I had 
informed myself of the errors of this second indictment also. 
For though at the previous assize, Judge Turner had cau- 
tioned the officers of the court to great diligence, saying, 
'Pray, see that all the oath be in the indictment, and that 
the word subject be in, and that the day of the month and 
year of the king, be put in right; for it is a shame that so 
many errors should be seen and found in the face of the 
country.' Yet many errors, and those great ones, were in 
this indictment as well as in the former. Surely the hand 
of the Lord was in it, to confound their mischievous work 
against me, and to blind them therein, insomuch, that although 
after the indictment was drawn at the former assize, the 
judge examined it himself, and tried it with the clerks, yet 
the word ' subject ' was left out of this indictment also, the 
day of the month was put in wrong, and several material 



A POPULAR LIFE OF GEORGE FOX. 263 

words of the oath were left out; yet they went on confidently 
against me, thinking all was safe and well. When I was set 
at the bar, and the jury called over to be sworn, the clerk 
asked me first, 'Whether I had any objection to make against 
any of the jury ?' I told him, 'I knew none of them.' Then 
having sworn the jury, they swore three of the officers of the 
court to prove, 'that the oath was tendered to me the last 
assizes, according to the indictment.' " 

Judge. " Come, come ; it was not done in a corner. What 
have you to say to it? Did you take the oath at the last 
assizes?" 

George Fox then recapitulated what he had formerly said, 
and pleaded, as exactly as his memory would allow. 

Judge. "I will not dispute with you but in point of law." 

G. Fox. "I have something to speak to the jury concern- 
ing the indictment." 

Judge. "You must not speak to the jury: but if you have 
any thing to say, you must speak to me." 

G. Fox. "Should the oath be tendered to the king's sub- 
jects only, or to the subjects of foreign princes?" 

Judge. "To the subjects of this realm; for I will speak 
nothing to you but in point of law." 

G. Fox. "Look in the indictment and thou mayst see the 
word 'subject' is left out of this indictment also. Therefore, 
seeing the oath is not tendered to any but the subjects of this 
realm, and ye have not put me in as a subject, the court is 
to take no notice of this indictment." 

Judge. "Take him away, jailer, take him away." 

"So I was presently hurried away. The jailer and people 
looked when I should be called for again; but I was never 
brought into the court any more, though I had many other 
great errors to assign in the indictment. After I was gone, 
the judge asked the jury, 'If they were agreed?' They said, 
'Yes; 5 and found for the king against me, as 1 was told. But 
I was never called to hear sentence given, nor was any given 
against me, that I could ever hear of. I understood when 
they looked narrowly into the indictment, they saw it was 
i not good; and the judge having sworn the officers of the 



264 A POPULAR LIFE OF GEORGE FOX. 

court, that the oath was tendered to me the assize before, 
upon such a day, according as was set down in the indict- 
ment, and that being the wrong day, I should have proved 
the officers of the court forsworn men again, if the judge 
would have suffered me to plead to the indictment, which was 
thought to be the reason why they hurried me away so soon. 
The judge had passed sentence of premunire upon Margaret 
Fell, before I was brought into court; and it seems, when I 
was hurried away, they recorded me as a premunired person, 
though I was never brought up to hear sentence, nor knew 
of it, which was very illegal. For they ought not only to 
have had me present to hear sentence given, but also to have 
asked me first, 'What I could say, why sentence should not 
be given against me?' But they knew I had so much to say, 
that they could not give sentence, if they heard me." 

Thus, after being apprehended upon a false accusation of 
plotting, which was relinquished as soon as made, and after 
having lain in an unwholesome dungeon for the space of fif- 
teen months, because he could not conscientiously take an 
oath that was unjustly and unfeelingly tendered, he was con- 
demned to all the dreadful penalties of premunire, although 
that sentence had never been legally passed upon him, if it 
had been passed at all. In this instance, we behold our 
judges, in their judicial capacities, lending themselves to party 
feeling, and stooping most shamefully to pervert the course 
of the law in order to carry out their own unjust measures; 
and we see the two learned professions of the church and 
the bar, uniting in a tyrannical attack upon a few individuals, 
the peaceableness of whose lives, and the meekness of whose 
religious tenets disallowed of any retaliation for their unjust 
sufferings, heaped upon them in consequence of their religious 
scruples. To witness such a perversion of the ends of justice, 
is as revolting to our present notions, as it is gratifying to 
our feelings to reflect, that such bitter animosities, if they 
exist at all in our days, can no longer be indulged in by any 
party, however powerful, at the expense of our liberties and 
civil rights. 

During the period of his incarceration in Lancaster Castle, 



A POPULAR LIFE OF GEORGE FOX. 2GS 

he had two remarkable visions. Some parts of Europe, at 
this time, were under the greatest alarm from a sudden irrup- 
tion of the Turks, which threatened to overrun all Christen- 
dom; the dread of w T hich invasion had even spread to the 
shores of Britain, and occupied a considerable place in the 
public mind. George Fox relates, "that walking one day in 
his prison chamber, with his mind retired to the Lord, he 
saw the Lord's power turn against the Turks, and that they 
were turning back again." This vision he mentioned to 
several persons, and within a month of its occurrence, news 
arrived from London, that the Turks had been defeated, and 
were driven back to their own country. At another time, 
while he was under a similar exercise of mind, "he saw the 
angel of the Lord with a glittering drawn sword stretched 
southward, as though the court had been all on fire." Not 
long after, the war broke out with Holland, and London was 
visited with the two dreadful calamities of the plague, and 
the great fire which followed it. "So the Lord's sword," 
he observes, "was drawn indeed." 

Notwithstanding his close imprisonment, and the train of 
maladies which it entailed upon him, "the Lord's power," 
he says, "was over all, supported me through all, and enabled 
me to do service for Him, and for his truth and people, as 
the place would admit. 

About six weeks after the last assizes, the church-party 
who had been so much galled by the adroitness of his former 
self-defence, and who, in this last trial, had denied him the 
same legal right of self-justification, and had cut him off from 
all means of obtaining justice; managed, by shameful misre- 
presentations, to procure an order from the king, for his re- 
moval into some distant place of confinement. This order 
was signed by the Earl of Anglesea, and its wording proves 
the truth of our remark; for he therein says, "If those things 
were found true against him, of w r hich he was charged, that 
he deserved no clemency nor mercy." Yet the only thing 
with which they could charge him, was his refusal to take 
an oath, from a religious scruple. 

As soon as the necessary preparations for his removal were 



2G6 A POPULAR LIFE OF GEORGE FOX. 

completed, he was brought from his smoky and damp prison 
to the jailer's house, and as far as his enfeebled bodily appear- 
ance indicated, "the iron" shaft of oppression "had entered 
into his soul;" for, emaciated by unmerited hardships, by 
confinement in an unwholesome atmosphere, and by long 
exposure to the inclemencies of the season, he had so far lost 
the use of his limbs, that he could scarcely w r alk or stand. 
His spirit retained its undaunted courage, and proved to his 
oppressors how far superior his mind rose above all their 
machinations, how wonderfully it was supported under all 
his severe trials, and how, in the multitude of his tribulations, 
he experienced abundance of joy. Upon entering the house, 
he found there William Kirby, a magistrate, and several 
armed bailiffs, ready equipped for a journey, who offered 
him wine, which he refused, telling them, "he would have 
none of it." They then ordered put their horses, and he- 
demanded that, if they were going to remove him, he might 
see their order, or a copy of it, stating: "There was no sen- 
tence passed upon him, nor was he premunired, as he knew 
of; and therefore he was not made the king's prisoner, but 
the sheriff's; for they and all the country knew that he was 
not fully heard at the last assize, nor suffered to show the 
errors in the indictment, which were sufficient to quash it, 
though they had kept him from one assize to another, to the 
end that they might try him. But they all knew that there 
was no sentence of premunire passed upon him, therefore he, 
not being the king's prisoner, but the sheriff's, did desire to 
see the order." Instead of showing them their order, they 
only showed him their swords, and roughly drew him out 
of the house, and placed him on horseback, feeble as he was. 
Upon leaving the jailer's house, a crowd of idle people col- 
lected to gaze upon him, and he told the officers publicly, 
"that he had received neither Christianity, civility, nor hu- 
manity from them." He was then hurried away to Bentham, 
in Yorkshire, a distance of fourteen miles; and the pain and 
fatigue he endured during this journey, were greatly aggra- 
vated by the unfeeling conduct of Hunter, the under-jailer, 
a young man so depraved and hardened, that he made sport 



A POPULAR LIFE OF GEORGE FOX. 2G7 

of his infirmities, and amused himself by lashing the horse 
upon which his prisoner rode, and when he frisked and ca- 
pered about, so that his rider could with the greatest diffi- 
culty keep his seat, owing to his extreme debility, he rode 
up to him, and looking him in the face, jeered him with 
"How do ye do, Mr. Fox." George Fox mildly rebuked 
him by saying, "It was not civil in him to do so, seeing 
how ill he was." He tells us, "the Lord soon cut him off;" 
for he died suddenly, not long afterwards. 

With the same absence of feeling, and the same disregard 
to his sufferings, he was conducted to York, a gazing-stock 
to the rude rabble at all places through which he passed. 
At York, he was delivered into the custody of some troopers, 
and lodged in a large room under their guard. In the eve- 
ning, he was visited by Lord Freshville, the commander of 
the troop, who inquired into all the particulars of his case, 
listened to his own account with civility, and treated him 
with kindness; and, with a noble and soldier-like bearing, 
that did honour to his feelings, ordered the soldiers in w T hose 
care he was left, to treat him with attention and civilit}^. 
G. Fox says, "He was civil and loving, and I declared many 
things to him relating to truth." After resting two days 
at York, he was again marched forward; but being under 
military escort, he experienced none of his former ill-treat- 
ment, bu»t was attended with kindness till his arrival at Scar- 
borough Castle. Here he was delivered into the custody of 
Sir Jordan Croslands, the governor of the castle, who, in- 
fluenced, no doubt, by the instructions of his persecutors, 
treated him at first with barbarous severity. He says, "They 
put me into a room and set a sentry over me; but I being 
very weak and subject to fainting, they for a while let me 
go out sometimes into the air with the sentry." He was af- 
terwards removed to a room very much open to the weather, 
and which smoked so exceedingly that he could but seldom 
have the benefit of a fire. The governor, coming one day 
to see his prisoner, G. Fox begged of him to enter the room 
and see how incommodious and how unfit it was for a habi- 
tation: he then lighted a little fire, which immediately filled 



268 A POPULAR LIFE OF GEORGE FOX. 

the room so full of smoke that the governor could hardly 
find his way out. Sir Jordan was a papist, and George Fox 
told him, "Thou hast put me into thy purgatory." 

In order to render this den a little more comfortable, he 
expended fifty shillings in repairs, a sum of much greater 
importance in those days, than it would be now; but no 
sooner had he made it a tolerable dwelling, than they re- 
moved him again into one much worse, in which he had 
neither chimney nor fire-hearth, which being exposed to the 
sea, and very much dilapidated, the rain and wind drove" 
into every part of it, wetting both his clothes and bed. 
Here, from having no fire, by which to dry them, he became 
at last so benumbed from constant damp and cold, that his 
fingers swelled to double their usual size. Upon this room, 
also, he was at some expense for repairs; but in order to 
render his situation still more deplorable, he was so closely 
confined, that he was denied the privilege of seeing any of 
his friends, and was not only cut off from many little com- 
forts with which they would have gladly supplied him, but 
the soldiers would sometimes steal from the person who 
brought them, even the few necessaries he sent for. For a 
long period his food consisted of nothing but bread, and his 
drink of water, in which he had steeped a little wormwood. 
"Commonly," he says, "a three-penny loaf served me three 
weeks, and sometimes longer." Thus he may be truly said 
to have fed upon the bread and water of affliction. 

Although he was rigidly denied any communication with 
his own Society, he was often visited by a variety of persons 
whom the governor admitted, either "to gaze upon him, or 
to dispute with him." Upon one occasion, a company of 
papists came, who affirmed, "That the pope was infallible, 
and had stood infallible ever since St. Peter's time. I 
showed them the contrary from history: for one of the 
bishops of Rome, by name Marcellinus, denied the faith, and 
sacrificed to idols; therefore, he was not infallible. I told 
them, if they were in the infallible spirit, they need not have 
jails, swords, staves, racks, tortures, whips, and gallows, by 
which to uphold their religion, and to destroy men's lives 
about religion; for if they were in the infallible spirit, they 



A POPULAR LIFE OF GEORGE FOX. 2b'i) 

would preserve men's lives, and use nothing but spiritual 
weapons about religion. I told them also what one that had 
been of their religion told me: 

"A woman who lived in Kent, had not only been a papist 
herself, but had brought over several to that creed; but 
coming to be convinced of God's truth, and turned by it to 
Christ her Saviour, she exhorted the papists to the same. 
One of them, a tailor, being at work in her house, while she 
opened to him the falseness of the popish religion, and en- 
deavoured to draw him from it to the truth, drew his knife 
and got between her and the door; but she spoke boldly to 
him, and bid him put up the knife, for she knew his princi- 
ple. I asked the woman, ' What she thought he would have 
done with the knife?' She said, 'he would have stabbed 
her.' ' Stabbed thee,' said I, 'what would he have stabbed 
thee for?' 'Thy religion?' 'Yes/ said she; 'it is the princi- 
ple of the papists, if any turn from their religion, to kill 
them if they can.' This story I told those papists, and that 
I I had it from a person that had been one of them, but had 
forsaken their principles and discovered their practices. 
They did not deny this to be their principle; but said, 
'What! would I declare this abroad?' I told them, 'Yes; 
; such things ought to be declared abroad, that it might be 
\ known how contrary their religion was to true Christianity.' 
Whereupon they went away in a great rage." 

"Another papist also came to discourse with me, who said 
| 'All the patriarchs were in hell from the creation till Christ 
\ came, and that when Christ suffered he went into hell, and 
; the devil said to him, 'What earnest thou hither for, to break 
up our strong holds?' and Christ said, 'To fetch them all 
out.' 'So,' he said, 'Christ was three days and three nights 
in hell, to bring them out.' I told him that was false; for 
Christ said to the thief, 'This day shalt thou be with me in 
Paradise.' And Enoch and Elijah were translated into hea- 
ven. And Abraham was in heaven; for the Scripture saith, 
' Lazarus was in his bosom;' and Moses and Elias were with 
Christ upon the mount before he suffered.' These instances 
stopped the papist's mouth, and put him to a stand.'' 

23" : 



■ 



270 A POPULAR LIFE OF GEORGE FOX. 

He recounts also a visit from a Dr. Witty, a celebrated 
physician of his day, who came in company with Lord Fal- 
conbridge and other personages of consequence. This Dr. 
Witty had been a great partisan of the presbyterians, but 
was now a royalist. He asked him, rt What are you in prison 
for?" 

G. Fox. " Because I could not disobey the command of 
Christ and swear." 

Dr. Witty. " You ought to swear your allegiance to the 
king." 

G. Fox. " Hast thou not sworn against the king and the 
house of Lords, and taken the Scotch covenant ? And hast 
thou not since sworn to the king? What is thy swearing 
good for ? My allegiance does not consist in swearing, but 
in truth and faithfulness." 

This reproof was far from agreeable to the doctor, and 
more difficult to swallow than one of his own gilded pills; 
for he abruptly broke off the discourse and took his leave. 
He came again, soon afterwards, upon another occasion, and 
also with a great company; and in opposition to the Quaker 
tenet, now asserted, "that Christ had not enlightened every 
man that cometh into the world," and "that the grace of 
God, that brought salvation," had not appeared unto all men, 
and that Christ had not died for all men. 

G. Fox. "What sort of men are those whom Christ hath 
not enlightened? and to whom his grace hath not appeared? 
and for whom he hath not died?" 

Dr. Witty. "Christ did not die for adulterers, and idola- 
ters, and wicked men." 

G. Fox. "Are not idolaters and wicked men sinners?" 

Dr. Witty. "Yes." ' 

G. Fox. "Did not Christ die for sinners? Did he not 
call sinners to repentance?" 

Dr. Witty. "Yes." 

G. Fox. "Then thou hast stopped thy own mouth." 

"So I proved that the grace of God had appeared unto 
all men, though some turned from it into wantonness, and 
walked despitefully against it ; and that Christ had en- 



A POPULAR LIFE OF GEORGE FOX. ^71 

lightened all men, though some hated the light. Several of 
the company confessed that this was true, but the doctor 
went away in a great rage, and came no more." 

"His next interview was with three ' parliament-men,' 
introduced by Sir Jordan Croslands." They asked him, 
"Whether he did not own ministers and bishops?" 

G. Fox. "Yes; such as Christ sent; such as have freely 
received and will freely give; such as are qualified, and are 
in the same power and spirit the apostles were in. But such 
bishops and teachers as yours, that will go no farther than a 
great benefice, I do not own; for they are not like the apos- 
tles. Christ saith to his ministers, ' Go ye unto all nations, 
and preach the gospel ;' but ye parliament-men, who keep 
your priests and bishops in such fat benefices, have spoiled 
them all. For do ye think they will go unto all nations to 
preach? or will go farther than a great fat benefice? Judge, 
yourselves, whether they will or no." 

Another great company paid him a visit, who came in at- 
tendance upon Lady Fairfax, widow of the celebrated ge- 
neral. G. Fox says, "he was moved to declare the truth to 
them," and one of the company, a clergyman, reproved him 
for using the plain language, saying, "Why do you say thou 
and thee to people? for I count ye as fools and idiots for 
speaking so." 

G. Fox. "Are not those that translated the Scriptures, 
and made the grammars and accidence, fools and idiots, see- 
ing they translated the Scriptures so, and made the gram- 
mars so, Thou to one, and You to more than one, and left 
it so to us? If they were fools and idiots, why hast not 
thou, and such as thou, that look upon yourselves as wise 
men, and cannot bear thou and thee to a singular, altered the 
grammar, accidence, and Bible, and put the plural instead of 
the singular ? But if they were wise men, that so translated 
the Bible, and made the grammars and accidence so, I wish 
thee to consider whether ye are not the fools and idiots 
yourselves, that do not speak as your grammars and Bibles 
teach you; but are offended with us, and call us fools and 
idiots for so speaking?" 



272 A POPULAR LIFE OF GEORGE FOX. 

"Thus," he says, "the priest's mouth was stopped; many 
of the company acknowledged the truth, and were loving 
and tender. Some would have given me money, but I 
would not receive it." 

His next visit was from his old acquaintance, Dr. Cra- 
dock, whom he had consulted in the time of his early re- 
ligious troubles, and whose temper had been so suddenly 
ruffled by George Fox having inadvertently put his foot 
upon the doctor's flower-border. The doctor had sunk into 
obscurity during the persecutions of his own church; but 
now that her adversaries were fallen, he re-appeared as one 
of her zealous champions. 

Doctor Cradock. "What are you in prison for?" 

G. Fox. "For obeying the command of Christ and the 
apostle, in not swearing. But if thou, being both a doctor 
and a justice, canst convince me, that after Christ and the 
apostle had forbidden swearing, they commanded Christians 
to swear, then I would swear. Here is a Bible, if thou canst 
show me any such command. 

Doctor. " It is written, i Ye shall swear in truth and right- 
eousness/ " 

G. Fox. "Aye, it w T as written so in Jeremiah's time, but 
that was many ages before Christ commanded not to swear 
at all; but where is it written so since Christ forbade all 
swearing? I could bring as many instances out of the Old 
Testament for swearing as thou canst, and it may be more; 
but of what force are they to prove swearing lawful in the 
New Testament, since Christ and the apostle forbade it? Be- 
sides, in that text where it is written, <Ye shall swear/ &c, 
what ye was this? was it ye Gentiles, or ye Jews?" 

One of the company. " It was to the Jews that this was 
spoken," to which the doctor assented. 

G. Fox. "Very well; but where did God ever command 
the Gentiles to swear? for thou knowest we are Gentiles by 
nature." 

Doctor. "Indeed, in the Gospel times, every thing was 
established out of the mouth of two or three witnesses; but 
there was to be no swearing then." 



A POPULAR LIFE OF GEORGE FOX. 273 

G. Fox. "Why then dost thou force oaths upon Chris- 
tians, contrary to thy own knowledge in the Gospel times? 
And why dost thou excommunicate my friends? (for he had 
excommunicated abundance both in Yorkshire and Lanca- 
shire.) 

Doctor. "For not coming to church." 

G. Fox. "Why! ye left us about twenty years ago, when 
we were but young lads and lasses, to the presbyterians, 
independents, and baptists, many of whom made spoil of 
our goods, and persecuted us because we would not follow 
them. We, being but young, knew little then of your prin- 
ciples, and if ye had intended to keep the old men, that did 
know them, to yourselves, and to have kept your principles 
alive, that we might have known them, ye should either not 
have fled from us, as ye did, or you should have sent us your 
epistles, collects, homilies, and evening songs; for Paul wrote 
epistles to the saints, though he was in prison. But they 
and we might have turned Turks or Jews for any collects, 
homilies, or epistles we had from you all this while.* And 
now thou hast excommunicated us, both young and old, and 
so have others of ye done; that is, ye have put us out of your 
church, before ye have got us into it; and before ye have 
brought us to know your principles. Is this not madness in 
you, to put us out before were brought in? Indeed, if ye had 
brought us into your church, and when we had been in, if 
we had done some bad thing, that had been something like 
a ground for excommunication, or putting out again. But 
what dost thou call the church?" 

Doctor. "Why, that which you call the steeple-house." 

G. Fox. "Did Christ shed his blood for the steeple- 
house? Did he purchase and and sanctify the steeple-house 
with his blood? And seeing the church is Christ's bride 
and wife, and that he is the head of the church, dost thou 



* In this place, he might very well have applied to the doctor the passage from 
John x. 12, 13. " He that is a hireling, and not the true shepherd, whose own 
the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth: and 
the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he 
is a hireling, and careth not for the sheep." 



274 A POPULAR LIFE OF GEORGE FOX. 

think the steeple-house is Christ's wife and bride, and that 
he is the head of that old house, or of his people ?" 

Doctor. " No; Christ is the head of the people, and they 
are the church." 

G. Fox. "But ye have given the title of church to an 
old house, which properly belongs to the people, and ye have 
taught them to believe so. Why do ye persecute Friends 
for not paying tithes? Did God ever command the Gentiles 
to pay tithes? Did not Christ end tithes when he ended 
the Levitical priesthood that took tithes? Christ, when he 
sent his disciples to preach, did he not command them to 
preach freely, as he had given them freely? And are not 
all the ministers of Christ bound to observe this command 
of Christ?" 

Doctor. "I will not dispute that." Finding himself 
pushed upon this point, he quickly turned to another subject, 
and said, "You marry, but I know not how?" 

G. Fox. "It may be so, but why dost thou not come and 
see?" 

The doctor then threatened that he would use his pow r er 
and influence against the Quakers, the same as he had ever 
done. 

G. Fox. " Take heed, for thou art an old man. Where 
readest thou from Genesis to Revelation, that ever any 
priest did marry people? Show us some instances thereof, 
if thou wouldst have us come to thee to be married. Thou 
hast excommunicated one of my friends, two years after he 
was dead, about his marriage; and why dost thou not ex- 
communicate Isaac, and Jacob, and Boaz, and Ruth? For 
we do not read that they were ever married by priests: but 
took one another in the assemblies of the righteous, in the 
presence of God and his people; and so do we. So that 
we have all the holy men and women, that Scripture speaks 
of in this practice, on our side." 

Here the doctor, finding himself unequal to so skilful an 
antagonist, drew off his company and retired from the con- 
test. 

Many visiters of this description were freely admitted to 



A POFULAR LIFE OF GEORGE FOX. 275 

see him, though his own particular friends were denied this 
privilege, many of whom had come a great distance expressly 
for this purpose. If by chance a Quaker out of town came 
into the castle upon any business, he could not even look at 
George Fox without being much abused by the soldiers. 
This rigorous treatment was continued for a long time after 
his imprisonment, till at last the governor, overcome by his 
harmless and patient demeanour, relaxed the severity of his 
discipline, and bestowed upon him a little civility and in- 
dulgence. 

His deliverance from this shameful durance was at length 
effected through the good offices of his old friend, Justice 
Marsh, who still retained his situation as an officer of the 
king's bed-chamber. Sir Jordan Croslands, having occasion 
to go before the parliament, undertook to see this gentleman 
and several other of his friends about the court, and to in- 
form them of his cruel sufferings and long imprisonment. 
Esquire Marsh declared, "that he would go a hundred miles 
barefoot to obtain his release, he knew him so well ;" and 
several other persons speaking well of him, the governor 
now looked upon him as an injured man, and upon his re- 
turn, made every amends in his power for his former harsh 
treatment. 

George Fox had now been immured, a close prisoner in 
Scarborough Castle, for more than twelve months, prior to 
which he had suffered in Lancaster Castle an equally rigor- 
ous confinement of fifteen months, when he drew up a full 
statement of his hard case. He also wrote to the king, sta- 
ting, that he understood no man could restore him to his 
civil rights but the king himself. His friend, Marsh, took 
upon himself to deliver both these papers to his royal master, 
and succeeded so well in proving the innocency of his cha- 
racter, that the king was pleased to command his release 
through the Master of Requests. The substance of this 
order was: — "That the king being certainly informed that 
he was a man principled against plotting and fighting, and 
had been ready at all times to discover plots, rather than 
make any, &c, &c. ; therefore his royal pleasure was, that 



276 A POPULAR LIFE OF GEORGE FOX, 

he should be discharged from his imprisonment," &c. This 
order was carried down to Scarborough by one of George 
Fox's friends, and as soon as it was delivered to the governor 
of the castle, he assembled all the officers of the garrison, 
and freely discharged him, giving him this passport: — 

" Permit the bearer hereof, George Fox, late prisoner here, 
and now discharged by His Majesty's order, quietly to pass 
about his lawful occasions without molestation." "Given 
under my hand at Scarborough Castle, this 1st of Septem- 
ber, 1666. "Jordan Croslands, 

"Governor of Scarborough Castle." 

Upon his release, he wished to have made the governor 
some acknowledgment for the civility and kindness he had 
of late shown him, which, however, he courteously declined, 
telling him, "whatever he could do to him or his friends for 
the future, he would do it, and would never harm them." 
The promise he afterwards fulfilled; his station as governor 
affording him frequent opportunities of shielding the Qua- 
kers from the oppressive interference of busy and vulgar 
minds. The officers and soldiers had changed their conduct 
towards him for some time previous to his liberation, and 
had treated him with respect. They said of him, "He is as 
stiff as a tree, and as pure as a bell; for we never could bow 
him." 

This remarkable passage in the life of George Fox offers 
a subject for just animadversion. The great legal importance 
attached to the ceremony of an oath by many men of high 
talents and exalted stations, could not have been held up to 
keener ridicule than it is by the simple facts of these trials. 
We see an innocent and unoffending man illegally debarred 
from his civil rights, and deprived of his personal liberty, 
because he could not conscientiously break one of our Sa- 
viour's most decisive and comprehensive commands. We 
see the jury, the court, the whole bench of magistrates, many 
of whom were clergymen, and all of them professed Chris- 
tians, forswear themselves in their eager zeal and persecuting 
efforts to force him, against his conscience, to comply with 



A POPULAR LIFE OF GEORGE FOX. 277 

the form of an oath, to whose substance he had openly and 
fully assented. 

The oath itself was particularly aimed against popish re- 
cusants, yet we behold a papistical magistrate using every 
means to oblige the prisoner to take an oath, which he him- 
self could not consistently take, whatever might be his be- 
lief in the pope's power of absolving him from its obliga- 
tions. We see also men, who had sworn adherence to the 
parliament and the Scotch covenant, afterwards swearing 
allegiance to the church and king. Clearly showing, that 
the use of an oath as a superior guarantee of truth in any 
solemn appeal, is of itself inefficient; for, as it is so often 
taken as a matter of mere form, the same self-serving interest 
that would lead a man to a falsity, would, in most instances, 
lead him also to a false oath. 

The argument used by George Fox against the unlawful- 
ness of swearing as a Christian practice, cannot be overthrown 
by any one admitting the validity of scripture authority, in 
its simplest grammatical sense, and upholding the sacred pre- 
cepts of the gospel above all glosses and false interpretations, 
invented during the degeneracy of the church from the apos- 
tolic purity, and adapted to an erroneous worldly policy. 
This topic offers an important consideration to all those filling 
the office of Christian pastors, how far they are warranted in 
sanctioning this unjustifiable practice, so at variance with our 
Saviour's express command, "Swear not at all." Such men, 
above all others, are called upon to uphold the doctrines of 
their Lord and Master, Jesus Christ, whose commands they 
are not to dispute, but to obey, and to teach others to observe. 
"Why call ye me Lord, Lord, and do not the things which 
1 say?" — Luke vi. 46. Nor can they consistently reject any 
one command, or give preference to another, because in the 
one instance it might accord w 7 ith their views, or in the other 
be opposed to their prejudices; for this dangerous principle, 
once allowed, would set aside the gospel, and lead us to all 
the fatal errors of popery. 

Now that the mental energies of mankind are again awa- 
kened to the momentous consideration of religious subjects, 
24 



278 A POPULAR LIFE OF GEORGE FOX. 

and that a growing interest concerning the important truths 
of the gospel is gradually diffusing itself throughout all ranks, 
laical as well as clerical, it is of the greatest consequence that 
this renewed spirit of inquiry should be conducted by all 
parties with temper and Christian charity; and that, in the 
sincere desire only to establish the truth, all parties may be 
prepared to sacrifice their own prejudices, and to canvass the 
subject with candour and impartiality. For until the heart 
be actuated by this principle, schisms and separations, instead 
of being healed, will only continue to foment our religious 
differences. Let all denominations of Christians, therefore, 
bear in mind that there is only one true church of Christ, 
one faith, and one baptism, of which the regenerated Chris- 
tian of every denomination is equally a living member. 

The diversity of sentiment which now paralyzes the na- 
tional church, as well as many other Christian communities, 
may originate, perhaps, in this renewed spirit of religious 
inquiry. We must therefore hope, that the discussion of 
such matters may lead to the advancement and diffusion of 
truth, rather than of schism; and also that in the same pro- 
portion as useful knowledge is now widely extended, so we 
may hope, that there is less to dread from the misguided zeal 
of one of the parties, who, instead of endeavouring to clear 
away the remaining trammels of popish superstition and 
error, is directing its attention to a rigid observance of forms 
and ceremonies now almost obsolete, and retrograding into 
the idolatrous usages of popery. "If the Church of England 
seems in any point to have failed or fallen, or to be about to 
fall, — if its spiritual power seems partially paralyzed, — if its 
tone of piety and holiness be deteriorated, — this lamentable 
effect has followed, not from a separation from popery, but 
from a neglect of our own Christianity; and by awakening 
and purifying, and developing our Christianity, not by assi- 
milating ourselves with popery, the Church of England is to 
be placed once more in its high position." * 

The people of England are most decidedly protestant, and 

* Quarterly Review, cxli. page 206, Art viii. 



A POPULAR LIFE OF GEORGE FOX. 270 

the late manifestations of abhorrence, so universally displayed 
by numerous large congregations, where the modern super- 
stitious innovations have been introduced, prove how repug- 
nant everything savouring of popery is to their feelings, and 
that if any relapse to her superstitious errors is to be dreaded, 
we must look for it from the clergy of the Episcopal church, 
the very nature of whose collegiate education seems to dis- 
pose them to retrogade rather than carry forward a Refor- 
mation, at present only partially accomplished; and the foun- 
dation of which, the tractarians have long been striving to 
sap by insidious attacks, by the revival of obsolete ceremo- 
nies, and by inculcating a superstitious veneration for them* 

These men, however good and sincere may be their mo- 
tives, are, by their misdirected zeal, doing incalculable mis- 
chief to that church of which they profess themselves to be 
members; for many of their proselytes have repudiated the 
Reformation, and openly embraced popery ; and in the nine- 
teenth century, we are told by under-graduates, that the glo- 
rious Reformation, upon which is based our constitution and 
laws, was the greatest bane that ever befell Christendom; in- 
ferring, as though it were impossible for Christianity to exist 
independent of popery. They seem to forget that the Chris- 
tianity of the Church of Rome comes from the everlasting gos- 
pel, whose glad tidings were freely preached centuries before 
the existence of popery, and belongs to all Christians; but that 
its errors, its superstitions, and its priestcraft belong to itself. 

D'Aubigne thus opposes the two systems: — "To institute 
a mediatorial caste between man and God, and to cause men 
to purchase with works, with penances, and for a value in 
money, the salvation which God bestows, such is popery. 

"To open to all through Jesus Christ, without human me- 
diation, without that power called the church, a free access 
to the great gift of everlasting life bestowed by God on man; 
such is Christianity and the Reformation. 

"Popery interposes the church between God and man. 
Christianity and the Reformation bring God and man together 
face to face." * 

* D'Aubigne's Reformation, vol. i. book i. p. 317. 



280 A POPULAR LIFE OF GEORGE FOX. 

Tractarianism is nothing less than a fresh attempt of priest- 
craft to resume its dominion by riveting its shackles once 
more on the human mind, and as far as regards our own 
country, let us hope it is a dying effort. It shrinks from the 
pure test of the gospel, and leans for support upon the tradi- 
tions and the writers of the dark and the middle ages. A 
similar attack upon the liberty of conscience was made by 
Laud, but by different means; and it ended in leading him- 
self and his royal master to the scaffold. If the project failed 
in the seventeenth century, how can its promoters hope for 
success in the nineteenth? To Laud's innovations, we are, 
perhaps, indebted for the present feeble attempt to revive 
the sway of priestcraft. 

Did all the advocates for the new innovations speak out 
and act as Mr. Ward, the papist, has done, there would be 
nothing to fear; for we should then understand exactly what 
they meam. 

The laity of the Church of England are seriously invited 
to reflect, that this Mr. Ward was supported at Convocation 
by upwards of one thousand votes, and by a fair deduction, 
we may presume upon an equal number of adherents at the 
sister University — here then are two thousand spiritual teach- 
ers of the church ready to introduce and advocate the newly- 
revived superstitions, odious to all protestants, and therefore 
to be resisted by the united energies of the people. The in- 
troduction of any "Romish form/ 7 however trifling it may 
apparently be, is not so — "on the contrary, it seems to us a 
most important and dangerous innovation, and that strikes 
directly at one of the greatest blessings introduced by the 
Reformation — Common Prayer." * 

A most important point for consideration suggests itself 
also to the clergy, that, by undermining the Reformation, 
they are shaking the very foundations of their own church, 
which as established by the law of the land, is neither Roman 
Catholic, nor Anglo-Catholic, but the Reformed Protestant 
Church of England, and the moment when she ceases to be 

* Quarterly Review, cxli. Art. viii. p. 276. 



A POPULAR LIFE OF GEORGE FOX. 281 

a Reformed Protestant Church, she ceases to be the Church 
of England. She may purify herself by a more complete 
reformation, but by the law of the land can never become 
popish. How much more beneficial then would it not be, 
if the energies of her pious and zealous ministers were di- 
rected to this important point, rather than to the superstitions 
of surplices, "candlesticks, courtesies, and nosegays ?" But 
the question no longer rests upon the mere revival of a few 
obsolete practices, it involves the fundamental principles of 
Christianity and the Reformation. Puseyism, like its pro- 
totype, Romanism, began its advance by ipsidiously attack- 
ing the outworks, and by attaching an extraordinary sanctity 
to the superstitious observance of some external and indif- 
ferent matters, gained a footing with the credulous. Em- 
boldened by this success, it now begins to unmask its designs, 
and teaches men to look for salvation to the intercession and 
absolution of the priest: that this amnesty may be purchased 
by penances, fastings, good works, confessions, and the sacri- 
fice of the eucharist; doctrines which are not to be found in 
the gospel, where, on the contrary, w r e are taught that man 
can do no meritorious work: "For by grace are ye saved 
through faith; and that not of yourselves: it is the gift of 
God."— Eph. ii. 8. 

The Church of Rome assumes to itself the power, spirit, 
and purity of the apostles in the primitive church; and by 
assuming this fundamental error, there is an apparent con- 
sistency in all her other arrogant pretensions. Unfortunately 
for the Anglican church, her imperfect reformation places 
her in an inconsistent position. She professes to take the 
gospel as her only rule, and at the same time retains many 
Romish practices and doctrines opposed to this rule. She 
presents the anomaly of a priesthood and no sacrifice. The 
only sacrifice required by Christianity, is a "broken and 
contrite heart;" therefore the title of priest is a misnomer? 
for her clergy are only pastors and ministers of the word. 

So long as these inconsistencies remain, her reformation 

will never be complete. Let her pious ministers unite to 

advance this great work, which, as it is of God, so it cannot 

24* 



282 A POPULAR LIFE OF GEORGE FOX. 

be overthrown, instead of endeavouring to retard its progress 
by retrograding to superstitions; for the day has passed into 
oblivion, when the priest, issuing from his cloister, found the 
people willing to admit of whatever doctrine he chose to pro- 
mulgate. The new innovations are hateful to an enlightened 
and thinking people, who know their own power, and how- 
ever mean an opinion their learned pastors may be pleased 
to entertain of their judgment upon religious questions, the 
time is fast approaching, when the power created by the 
general diffusion of knowledge, will be felt; and if the clergy 
refuse to advance with the times, the further reformation of 
the church will be taken out of their hands by the people, 
and the result, in that case, may be the final subversion of 
the hierarchy. 

"Man always seeks to return, in some way or other, to a 
human salvation; this is the course of innovation of Rome 
and Oxford. The substitution of the church for Jesus Christ, 
is that which essentially characterizes their opinions. It is 
no longer Christ who enlightens, Christ who saves, Christ 
who forgives, Christ who commands, Christ who judges; it 
is the church, and always the church, that is to say, an as- 
sembly of sinful men, as weak and prone to err as ourselves." 

"These errors are practical errors, destructive of true piety 
in the soul, a deprivation of God's influence, and an exalta- 
tion of the flesh, although in a form that "has the show of 
wisdom in will-worship and humility." * 

Dr. Sumner, when Bishop of Winchester, says, in his charge 
of 1841, "I cannot but fear the consequences, that a system 
of teaching which confines itself to the external and ritual 
parts of divine worship, while it loses sight of their internal 
signification and the spiritual life, may have upon the cha- 
racter, the efficacy, and the truth of our church: a system 
which robs the church of its brightest glory, and, forgetting 
the continual presence of the Lord, seems to depose him 
from his just pre-eminence; a system which tends to put the 
observance of days, months, times, and seasons in the place 



* D'Aubigne's Discourses. Dis. xi. p. 200. 



A POPULAR LIFE OF GEORGE FOX. 283 

of a true and spiritual worship; which substitutes a spirit of 
hesitation, fear, and doubt for the cordial obedience of filial 
love; a slavish spirit for the liberty of the gospel; and which, 
indeed, calls upon us to work out our sanctification with fear 
and trembling, but without any foretaste of the rest that re- 
maineth for the people of God, without giving us joy in be- 
lieving/' * 

St Paul tells us, that "the holy scriptures are able to make 
wise unto salvation, through faith, which is in Christ Jesus ;" 
that "all scripture is given by inspiration of God, and is pro- 
fitable for doctrine, for reproof, for correction, for instruction 
in righteousness: that the man of God may be perfect, tho- 
roughly furnished unto all good works.'" — 2 Tim. iii. 15, 17. 

Therefore, the study of the sacred volume, assisted by di- 
vine grace, is sufficient for our spiritual guidance and com- 
fort; for it teaches us that Christ is the rock of our faith, f 
upon which we are to build, and not upon the assertions of 
any popish saint, or upon the decrees of any popish council: 
and ecclesiastical history shows, that the fruits of such de- 
crees and of such articles of faith, have been endless and un- 
profitable disputations. If, therefore, all mankind would 
only concur in studying the sacred writings more, and con- 
troversial divinity less, we might live to see a diminution 
instead of a multiplication of those unpleasing words termi- 
nating in "ites" and "isms/' An ingenious writer has some- 
where observed, "that there is a species of religion, (if it is 
worthy of the name,) which consists more in speculative be- 
lief, and in fiery zeal about contested opinions, than in that 
pure religion which teaches us Ho visit the fatherless and 
widows in their affliction, and to keep ourselves unspotted 
from the world.' " ^ 

In proportion as a people become enlightened, they become 
also more anxious to? correct the errors, and to reform the 
abuses of their civil and religious institutions. We have 
endeavoured to show, in the introductory chapter of this work, 
that the Reformation, as far as it was permitted to go by 



* D'Aubigne's Discourses. Dis. xi. p. 200. 
t 1 Cor. x. 4. t James i. 27. 



284 A POPULAR LIFE OF GEORGE FOX. 

Queen Elizabeth, fell very short of the standard of purity- 
aimed at by those pious divines, whom she recalled from 
exile, to place at the head of the national church; and, that 
they yielded a reluctant compliance to many of the Queen's 
commands, for the sake of peace alone, regarding the present 
reformation only as a prelude to something more perfect, 
because the Queen's intractability insisted upon the retention, 
in their opinion, of many popish superstitions, the expurga- 
tion of which, they foresaw, must fall to the lot of a future 
generation. 

As this practical perfection depends upon the universal 
regeneration of the human heart, and cannot be looked for, 
till the "Stone that was cut out without hands" shall have 
"become a great mountain, and filled the whole earth;" w 7 e 
ought not to relax in our endeavours, by the diffusion of 
religious science, to assist in bringing about this desired ob- 
ject, the end of all real reformation. Our oft-cited author, 
Bishop Burnet, in the preface to the supplementary volume 
of his Reformation, observes: "Certainly our reformation, 
as happy as we are in what we enjoy of it, was never yet 
perfect; nor can ever be, till we all come openly to acknow- 
ledge, and to act consistently with that principle, which was 
the only ground upon which the Reformation did, or could, 
stand ; namely, that the scriptures are the only rule of faith 
to Christians, and that every Christian, as he is to answer 
to God for his own actions, and not others for him, so he is 
to judge for himself, how he is to act in matters of religion, 
and not others to judge for him." The argument urged by 
one of the modern church-parties against all further reforms 
and changes, as dangerous innovations, is untenable; because 
the same argument was, with equal justice and reason, em- 
ployed by the papists at the time of the Reformation, and no 
doubt will be reiterated as long as the party employing it 
has any thing to lose or dread from the result. From the 
instability and imperfection of all human institutions, a change 
must come sooner or later: whether or not it will be accom- 
panied by schism, time only will show. Let us rather hope, 
that instead of fresh schisms, all sincere believers may be- 
come more closely united. 



A POPULAR LIFE OF GEORGE FOX. 285 



CHAPTEK XV. 



1666 — 1671. The great fire of London — Subterfuges of the presbyte- 
rians — His interview with a papist at Justice Marsh's — His marriage 
with Margaret Fell at Bristol— His wife again imprisoned upon her 
old sentence of premunire, and discharged by the king. 



"This is thankworthy, if a man for conscience toward God endure grief, suf- 
fering wrongfully. For what glory is it, if when ye be buffeted for your faults, 
ye shall take it patiently 1 but if when ye do well, and suffer for it, ye take it pa- 
tiently; this is acceptable with God."— 1 Peter ii. 19, 20. 

The great fire of London which followed the pestilence of 
1666, broke out the day after George Fox was released from 
Scarborough Castle, and was a confirmation, in his belief, of 
those judgments of God, of which he had a vision while a 
prisoner in Lancaster Castle. London was forewarned of 
this calamity by a Quaker from Huntingdonshire, by name 
Thomas Ibbot, who entered London on horseback, the Fri- 
day preceding the fire, and turning his horse loose, he un- 
buttoned his garments and ran about the streets, scattering 
his money and crying out, "So should they run up and 
down, scattering their money and goods, half undressed like 
mad people, as he was a sign to them:" which prediction, 
though no one believed at the time, was fully verified during 
the conflagration. 

George Fox notices in his journal, the circumstance of 
several other Friends, having been moved at different times 
during the Commonwealth, to go about the country denoun- 
cing woes, and exhibiting themselves naked at markets and 
other public places, as signs of the nakedness that was soon 
coming upon all those hypocritical professors of extraordi- 
nary sanctity, who nevertheless persecuted their peaceable 
Christian brethren for acting up to the dictates of their con- 
sciences. He recounts with feelings of commiseration, that 



288 A POPULAR LIFE OF GEORGE FOX. 

these Friends were whipped and imprisoned for these strange 
exhibitions; for which no precedent can be found in the 
lives of the apostles, and early Christians who immediately 
succeeded them. As the tenor of Christianity is to inculcate 
obedience to the civil magistrate, and all civilized commu- 
nities must have laws to enforce morality, and preserve de< 
cency, our limited capacities will not permit us to reconcile 
such revolting practices, although it is evident George Fox 
did not regard them as inconsistent. 

Mary Ann Kelty, in the prefatory chapter of her vivid 
sketches of the early days of Quakerism, remarks, "I am 
prepared to find some doubts here and there entertained, as 
to some of the early Quakers having been called by the will 
of God into many things to which they believed themselves 
so called, seeing that they were thereby often led into cir- 
cumstances, which, in human estimation, appeared as unne- 
cessary as they w r ere strange. 

"But to the pious and humble-minded (and it is chiefly to 
such, that a work of this kind can be acceptable) it will surely 
be enough to say, that God requires obedience of his crea- 
tures, and not reasonings. Besides, that it ill becomes beings 
of our limited capacities to say what is, or is not strange; for 
we find, and that almost invariably, that when it pleases the 
Most High to manifest his mighty pow T er, and 'make bare 
his arm in the midst of the nations/ He does it in a way to 
confound the pride of reason. 6 l will overturn — overturn — 
overturn,' — this is his language, and this is his mode of ac- 
tion." 

" What could exceed in strangeness, to human comprehen- 
sion, the requirements that were laid upon Abraham, Moses, 
the prophets, and many others too numerous to mention?" 

"The submission of the heart was what these holy men 
concerned themselves with; not the strangeness of the mode 
in which that noble and God-glorifying principle of obe- 
dience was outwardly to be exhibited. They were used to 
strange things, — to terrible things to flesh and blood, when 
they came to deal with the Father of spirits. They found 
it to be God's way to break, and bruise, and batter, and con- 



A POPULAR LIFE OF GEORGE FOX. 287 

found 'the wisdom of the wise, and bring to nothing the 
understanding of the prudent/ by requiring them to submit 
to strange and humbling proceedings. 5 ' 

We are not to suppose that the Quakers, as a religious 
body, altogether approve of these ebullitions of excitement, 
because the examples were rare, and the Society even in these 
early days exercised a salutary oversight in these matters, 
lest any Friend, under such extraordinary impressions of 
duty, might not be labouring under a discomposure of mind, 
which in some instances was no doubt the case, where a 
heated imagination, thrown off its proper guard and caution, 
was acted upon by the fanatical spirit of the age. 

When we see that the bulk of mankind judge from hasty 
conclusions, how can we wonder, that strange rumours, and 
books filled with all sorts of misrepresentations, should have 
been put forth by their enemies, who were glad to avail 
themselves of the irrational actions of a few individuals to 
condemn the whole body. Blome's Fanatic History, was 
a work of this description, and was aimed chiefly against the 
Quakers, it contained many misrepresented facts, and a mul- 
titude of falsities, ail of which were fully disproved by con- 
temporary writers. We must recollect, that no society is 
chargeable with the disapproved misconduct of any of its 
particular members; and also, that "when a great religious 
ferment takes place, some impure elements always mingle 
with the manifestation of the truth."* 

After his release, George Fox travelled through Yorkshire 
up to London, visiting the established meeting of Friends 
on his way, "having," as he says, "many large and precious 
meetings among the people. But I was so weak," he adds, 
"from lying almost three years in cruel and hard imprison- 
ment, and my joints and body were so benumbed, that I 
could hardly get on my horse, or bend my joints, nor could 
I well bear to be near a fire, nor to eat warm meat, I had 
been so long kept from them. Being come to London, I 
walked a little among the ruins, and took good notice of 

* D'Aubigne's Reformation, vol. iii. book ix. chap. vii. p. 276. 



288 A POPULAR LIFE OF GEORGE FOX. 

them. I saw the city lying, according as the word of the 
Lord came to me concerning it several years before." 

He finishes the narrative of his imprisonment with these 
reflections. "I could not but take notice how the hand 
of the Lord turned against these my persecutors, who had 
been the cause of my imprisonment, or had been cruel or 
abusive to me under it. For the officer that took me to 
Houlker Hall, wasted his estate and soon after fled to Ire- 
land. Many of the justices that were upon the bench at the 
^sessions when I was sent to prison, died in a short time after, 
as Justices Preston, Porter, Rawlinson, and West. Flem- 
ming lost his wife, who left him with thirteen or fourteen 
motherless children: he had imprisoned two Friends to 
death, and thereby made several children fatherless. Colo- 
nel Kirby never prospered after. The chief constable, the 
two under-constables, and the wife of one of them who had 
railed at me in her house, the witness that appeared against 
me, Hunter the jailer at Lancaster, and the under-sheriff that 
carried me from Lancaster to Scarborough, were all cut off, 
and some of them in their prime. 

"When I came into that country again, most of those that 
dwelt in Lancashire were dead, and others ruined in their 
estates: so that, though I did not seek revenge upon them, 
for their actings against me contrary to law, yet the Lord 
had executed his judgments upon many of them." In these 
passages, we are not to understand, that either George Fox 
or the Quakers, looked upon such judgments as having fallen 
in consequence of their own sufferings; but in the general 
sense, that the judgments of the Almighty will fall upon all 
the wicked, whenever the measure of their iniquity is filled 
up. 

The year 1666 was one of remarkable suffering to the 
Quakers, for the unrelenting rage of their persecutors was 
poured out with increased severity in London, where most 
of the jails were filled with men, women, and children of 
this persuasion, and at a time when the pestilence was raging 
with so much violence, that numbers died in confinement 
from the rapid spread of contagion in unwholesome and 



A POPULAR LIFE CF GEORGE FOX. 

crowded dungeons. Many others also had been driven into 
exile, or transported as felons to the unhealthy plantations 
of Barbadoes, Jamaica, and Nevis, for no other offence than 
refusing conformity to the Reformed Church of England: 
from the ministers of which church emanated this unchris- 
tian persecution. 

How could they reconcile such conduct with the declara- 
tion of St. Paul, " Though I bestow all my goods to feed the 
poor, and though I give my body to be burned, and have not 
charity, it profiteth me nothing."* 

No less than one hundred and eight men and women of 
this Society were sentenced to transportation as convicts, 
and thirteen married women to imprisonment in Bridewell. 
Of these, fifty-five men and eight women actually suffered 
banishment. 

During this period of hot persecution, George Fox tra- 
velled over a great part of England and Wales to exhort and 
encourage his followers, and in a most remarkable manner 
escaped all the contrivances of his enemies to apprehend 
him; for although he was an object universally sought after, 
yet he never went out of his direct course in the fulfilment 
of his duty, to avoid his pursuers, who failed in their at- 
tempts to take him. 

It was about this time that he first instituted "Monthly 
Meetings," for the better ordering of their discipline, the 
management of their poor, the registering of births, deaths, 
and marriages, and for other matters relating to the govern- 
ment of the Society; and for this purpose, he divided the 
different counties into suitable districts, and appointed five 
for the metropolis. He also regulated the ceremony of their 
marriages, adopting nearly the same form as the one now in 
use. Prior to these arrangements, the business of the So- 
ciety had been settled at large meetings, convoked at first, 
only once a year, and afterwards quarterly. 

The first meeting of this description was held in 1660, at 
Skipton, in Yorkshire. G. Fox says of it, "Many Friends 



* 1 Cor. xiii. 3. 

25 



290 A POPULAR LIFE OF GEORGE FOX. 

came to it out of most parts of the nation; for it was about 
business relating to the church, both in this nation and be- 
yond sea. Several years before, when I was in the north, 
I was moved to recommend to Friends the setting up of this 
meeting for that service; for many Friends suffered in divers 
parts of the nation, their goods were taken from them con- 
trary to law, and they understood not how to help them- 
selves, nor where to seek redress. But after this meeting 
was set up, several Friends who had been magistrates, and 
others who understood something of the law, came thither, 
and were able to inform Friends, and to assist them in ga- 
thering up the sufferings, that they might be laid before the 
justices, judges, or parliament. This meeting had stood 
several years, and divers justices and captains had come to 
break it up; but when they understood the business Friends 
met about, and saw T their books and accounts of collections 
for the relief of the poor, how we took care, one county to 
help another, and to help our Friends beyond the sea, and 
to provide for our poor that none of them should be charge- 
able to their parishes, the officers would confess, that we did 
their work, and would pass away peaceably and lovingly, 
commending the practice of Friends. Sometimes there 
would come two hundred of the poor of other people and 
wait till the meeting was done, for all the county knew that 
we met about the poor; and after the meeting, Friends would 
send to the bakers for bread and give every one of these 
poor people a loaf, how many soever there were of them, 
for we were taught 'to do good to all, though especially unto 
the household of faith.' " 

In the year 1667, a proclamation was made under the 
Conventicle act, forbidding all religious meetings, under se- 
vere penalties. George Fox was at the time in Hereford- 
shire, where a great meeting of presbyterians was spoken of, 
who had all engaged themselves to stand firmly to their 
principles, and to suffer any extremities rather than forego 
their meetings. Upon this occasion, numbers of the people 
flocked to this invitation of their pastor, but dispersed almost 
as soon as assembled: for he, dreading the consequences, had 



A POPULAR LIFE OF GEORGE FOX. 291 

abandoned his flock and fled. It was agreed, however, that 
they should meet again privately at Leominster, and should 
provide themselves with bread, cheese, and drink, that in 
case of a surprisal by the officers, they might put up their 
Bibles and fall to eating. The bailiff of the town, gaining 
information of their intentions, broke in upon them, and 
said, "their bread and cheese should not cover them, for he 
would have their speakers;" — who began to bemoan them- 
selves, and to cry out, "What would become of their wives 
and children?" He took their speakers, and after retaining 
them some time in custody, said of them: "They w T ere the 
veriest hypocrites that ever made profession of religion." 

This practice prevailed with the presbyterians in other 
places; for George Fox calling at the house of one Pocock, 
who was a high professor among them, and had been one of 
the "Triers of Ministers," under Cromwell's parliament, and 
one who used in contempt to call the Quakers "house- 
creepers." This man's wife, who was a Quaker, said to G. 
Fox, "I have something to speak to thee against my hus- 
band." 

G. Fox replied; "Nay, thou must not speak against thy 
husband," 

Mrs. Pocock. "Yes, I must in this case. On the last 
Sabbath-day, he, his priests, and people met: they had can- 
dles, tobacco-pipes, bread, cheese, and cold meat upon the 
table; and they agreed before-hand, that if the officers should 
come in upon them, they would leave their preaching and 
praying, and fall to their cold meat." 

G. Fox. "Oh! is it not a shame in you who imprisoned 
us, and spoiled our goods, because we could not join in your 
religion, and called us ' house-creepers,' that ye did not stand 
to your own religion yourselves? Did ye ever find our 
meetings stuffed with bread and cheese, and tobacco-pipes? 
or did ye ever read in the Scriptures of any such practices 
among the saints?" 

Pocock. " Why, we must be wise as serpents." 

G. Fox. " This is serpent wisdom indeed. But who 
would have thought that you presbyterians and indepen- 



292 A POPULAR LIFE OF GEORGE FOX. 

dents, who persecuted and imprisoned others, spoiled then- 
goods, and whipped such as would not follow your religion, 
should now flinch yourselves, and not dare to stand to your 
own religion, but cover it with tobacco-pipes, flagons of 
drink, cold meat, and bread and cheese. Such like deceit- 
ful practices," he adds, "were common among this class of 
dissenters during these times of persecution/' 

The following year, 1668, he was at Barnstaple in Devon- 
shire, and relates the following piece of wanton cruelty. 
Two Quakers from this place had been on a long voyage, 
(one of them a married man with a family,) they had just 
returned and were visiting their friends and acquaintances, 
when they were sent for by the mayor, as though he wished 
to ask them some questions relating to their voyages; but 
his design was only to insnare them, for as soon as they ap- 
peared before him, he tendered to them the oaths of alle- 
giance and supremacy. Upon their refusal to swear, he 
committed them to Exeter jail, and at the ensuing assizes, 
ihey were both premunired by Judge Archer, and kept in 
such close confinement, that one of them died. George 
Fox says, "I was moved to write both to the mayor and to 
the judge, to lay before them their wicked and unchristian 
actions, and to warn them, that the blood of the man would 
be required at their hands." 

About this time, he had another curious interview with a 
papist. "Being in London, I went one day to call upon 
Justice Marsh, who had shown so much kindness both to 
myself and to Friends. I happened to call when he was at 
dinner. He no sooner heard my name, but he sent for me 
up, and would have had me sit down with him to dinner; 
but I had not freedom to do so. Several great persons were 
at dinner with him; and he said to one of them, who was a 
papist of some distinction, 'Here is a Quaker, a persuasion 
you have not seen before/ He asked me, 'Do you own the 
christening of children?' " 

G. Fox. "There is no Scripture for any such practices." 

Papist. "What! not for christening children!" 

G. Fox. "Nay; the one baptism by the one Spirit into 



A POPULAR LIFE OF GEORGE FOX. 293 

one body we own; but to throw a little water on a child's 
face, and say, that is baptizing and christening it, there is no 
Scripture for that." 

Papist. "Do you own the catholic faith]" 
G. Fox. "Yes; but neither the Pope nor the papists are 
in the catholic faith; for the true faith works by love, and 
purifies the heart; and if they were in that faith which gives 
victory, by which they might have access to God, they 
would not tell the people of a purgatory after they were 
dead. For the true, precious, divine faith, of which Christ 
is the author, gives victory over the devil, and sin, that sepa- 
rated man and woman from God. And if the papists were 
in the true faith, they would never use racks, prisons, and 
fines to persecute and force others to their religion, who 
were not of their faith. This was not the practice of the 
apostles and primitive Christians who witnessed and enjoyed 
the true faith of Christ, but it was the practice of the Jews 
and heathens to do so. But seeing thou art a great leading- 
man amongst the papists, and hast been taught and bred up 
under the Pope, and seeing thou sayest, ' There is no salva- 
tion but in your church/ I desire to know of thee, what it is 
that doth bring salvation in your church?" 
Papist. "A good life." 
G. Fox. "And nothing else?" 
Papist. "Yes; good works." 
G. Fox. "Is this your doctrine and principle?" 
Papist. "Yes." 

G. Fox. "Then, neither thou, nor the Pope, nor any pa- 
pist, know what it is that brings salvation." 

Papist, "What brings salvation in your church?" 
G. Fox. "That which brought salvation to the church 
in the apostles' days, the same which brings salvation to us, 
and nothing else, namely, 'the grace of God/ which the 
Scripture says, "brings salvation, and hath appeared to all 
men," which taught the saints then, and teaches us now." 

This grace, which brings salvation, teaches "to deny un- 
godliness and worldly lusts, and to live godly, righteously, 

25* 



294 A POPULAR LIFE OF GEORGE FOX. 

and soberly. " So it is not the good works, nor the good 
life, that brings salvation, but the grace. 

Papist. "What! does this grace that bringeth salvation, 
appear unto all men?" 

G. Fox. "Yes." 

Papist. "I deny that." 

G. Fox. "All that deny that are sect-makers, and are 
not in the universal faith, grace, and truth, which the apos- 
tles were in." 

He then spoke to me about the mother-church; I told 
him "the several sects in Christendom had accused us, and 
said, 'we forsook the mother-church/ The papists charged 
us with forsaking their church, saying, 'Rome was the only 
mother-church/ The episcopalians taxed us with forsaking 
the old protestant religion, alleging, 'theirs was the reformed 
mother-church.' The presbyterians and independents blamed 
us for leaving them, each pretending, 'theirs was the right 
reformed church.' But, said I, if we could ever own any 
outward place to be the mother-church, we should own 
Jerusalem, where the gospel was first preached by Christ 
himself and the apostles; where Christ suffered, where the 
great conversion to Christianity by Peter was, where were 
types, figures, and shadows, which Christ ended, and where 
Christ commanded his disciples to wait till they were en- 
dued with power from on high. If any outward place de- 
served to be called ' mother/ that was the place where the 
first great conversion to Christianity was. The apostle saith, 
Gal. iv. 26, 27, * Jerusalem, which now is, is in bondage 
with her children; but Jerusalem, which is above, is free, 
which is the mother of us all. For it is written, Rejoice, 
thou barren, that bearest not; break forth and cry, thou that 
travailest not: for the desolate hath many more children than 
she that hath a husband/ The apostle doth not say, outward 
Jerusalem was the mother; though the first and great conver- 
sion was there; and there is less reason for the title (mother) 
to be given to Rome, or to any other outward place or city, by 
the children of Jerusalem, that is above and free; neither 
are they the childretvof Jerusalem that is above and free, 



A POPULAR LIFE OF GEORGE FOX. 295 

who gave the title of mother, either to outward Jerusalem or 
to Rome, or to any other place or sect of people. And 
though the title (mother) hath been given to places and sects 
by the degenerate Christians, yet we say still, as the apostle 
said of old, ' Jerusalem that is above, is the mother of us all/ 
We can own no other, neither outward Jerusalem, nor Rome, 
nor any sect of people for our mother, but the Jerusalem 
which is above. For all who are born again of the immor- 
tal Seed, by the word of God, which lives and abides for 
ever, feed upon the milk of the Word, the breast of life, 
and grow by it in life, and cannot acknowledge any other 
to be their mother but Jerusalem which is above. 'Oh! ' said 
Justice Marsh to the papist, 'You do not know this man. 
If he would but come to church now and then, he would be 
a brave man.' 

"After some further discourse, I went into another room 
with the justice, to speak to him concerning my friends; for 
he being a magistrate for Middlesex and a courtier, the other 
justices put much of the management of affairs upon him. 
He told me he was in some difficulty how to act between 
us and other dissenters. 'For they also said, 'they could not 
swear;' therefore, how am I to distinguish between you and 
them, seeing you all say that it is for conscience' sake that 
you cannot take an oath.' I told him, I will show thee how 
to distinguish. They, or most of them, thou speakest of, 
can and do swear in some cases, but we cannot swear in any 
case. If a man should steal their cows or horses, and thou 
shouldest ask them, whether they could swear they were 
theirs, many of them would readily do it; but if thou try 
our Friends, they cannot swear for their own goods. There- 
fore, when thou puttest the oath of allegiance to any of 
them, ask them, 'Whether they can swear in any other case, 
as for their cow or horse?' which if they be really of us, 
they cannot do, though they can bear witness to the truth. 
I then gave him an account of a trial in Berkshire: a thief 
stole two beasts from a Friend. The thief was taken and 
cast into prison, and the Friend appeared against him at the 
assizes; but somebody having informed the judge, that the 



296 A POPULAR LIFE OF GEORGE FOX. 

prosecutor was a Quaker, and could not swear, the judge be- 
fore he heard the Friend, said, 'Is he a Quaker?' 'And 
will he not swear?' 'Then tender him the oath of alle- 
giance and supremacy/ So he cast the Friend into prison 
and premunired him, and set the thief at liberty. Justice 
Marsh said, 'that judge was a wicked man.' But, said I, if 
we could swear in any case, we would take the oath of alle- 
giance to the king, who is to preserve the laws that are to 
support every man in his estate. Whereas others, that can 
swear in some cases, to preserve part of their estates if they 
are robbed, will not take this oath to the king, who is to 
preserve them in their whole estate and bodies also. So that 
thou mayst easily distinguish and put a difference between 
us and these people." 

Justice Marsh, by his interposition, rescued many from 
the dreadful sentence of premunire, and when the Quakers 
were brought before him, he did not forget the advice of G. 
Fox, and often disappointed their persecutors by setting them 
at liberty. Whenever he could not avoid sending some few 
to prison, he did it with mildness, and confined them only 
for a few hours or a night. "At length, he went to the king, 
and told him, 'he had sent some of the Quakers to prison, 
contrary to his conscience, and he could not do so any more.' 
Therefore, he removed his family from Limehouse, where 
he lived, and took lodgings near St. James' Park. He told 
the king, 'If he would be pleased to grant liberty of con- 
science, that would quiet and settle all; for then none could 
have any pretence to be uneasy.' And, indeed, he was a 
very serviceable man to truth and Friends in his day." 

In 1669, he passed over from Liverpool into Ireland, to 
visit the meetings already established at most of the principal 
towns in the sister kingdom. Many people in this country 
being led away by the Calvinistic doctrine of election and 
reprobation, he was moved to declare to them the error of 
such opinions, which he published in the following address: 

"You say that God hath ordained the greater part of man- 
kind for hell, and that they were so ordained before the 
world began; for which your proof is in Jude. You say 



A POPULAR LIFE OF GEORGE FOX. 297 

Esaii was reprobated, and the Egyptians, and the stock of 
Ham. But Christ saith to his disciples, 'Go, teach all na- 
tions ;' and, 'Go into all nations, and preach the gospel of life 
and salvation.' If they were to go to all nations, were they 
not to go to Ham's stock, and to Esau's stock? Did not 
Christ die for all? Then for the stock of Ham, of Esau, and 
the Egyptians. Doth not the scripture say, 'God would 
have all men to be saved?' Mark, 'all men,' then the stock 
of Esau and Ham also. Doth not God say, 'Egypt, my 
people ?' and that He would have an altar in Egypt? — Isa. xix. 
Were there not many Christians formerly in Egypt? And 
doth not history say, that the Bishop of Alexandria would 
formerly have been pope? And hath not God a Church in 
Babylon? I confess the word came to Jacob, and the sta- 
tutes to Israel; the like was not to other nations. For the 
law of God was given to Israel: but the gospel was to be 
preached to all nations, and is to be preached. The gospel 
of peace and glad tidings to all nations. He that believes is 
saved, but he that doth not believe is condemned already; so 
the condemnation comes through unbelief. And whereas 
Jude speaks of some that were of old ordained (or written 
of before) to condemnation, he doth not say, before the world 
began, but, 'written of old;' which may be referred to Moses' 
writings, who wrote of those whom Jude mentions, namely, 
Cain, Korah, Balaam, and the angels that kept not their first 
estate. Such Christians as follow them in their way, and 
apostatize from the first state of Christianity, were and are 
ordained for condemnation by the light and truth, which 
they are gone from. And though the apostle speaks of God's 
loving Jacob and hating Esau, yet he tells the believers, 'We 
all were by nature children of wrath, as well as others.' This 
includes the stock of Jacob, of which the apostle himself and 
all the believing Jews were. Thus both Jews and Gentiles 
were all concluded under sin, and so under condemnation, 
that God might have mercy upon all through Jesus Christ. 
The election and choice stand in Christ: and 'he that be- 
lieves is saved, and he that believes not is condemned al- 
ready.' Jacob typifies the second birth, which God loved; 



298 A POPULAR LIFE OF GEORGE FOX. 

and both Jews and Gentiles must be born again, before they 
can enter into the kingdom of God. When ye are born again, 
ye will know election and reprobation; for the election stands 
in Christ, the Seed, before the world began; but the reproba- 
tion lies in the evil seed since the world began." 

In consequence of some of the papists having attended the 
meetings where G. Fox had preached, they attacked his 
tenets with much virulence: he therefore sent forth a chal- 
lenge to all "friars, monks, priests, and Jesuits," to come 
forth and dispute with him, and "try their god, and their 
christ, which they made of bread and wine." But none of 
them answering the challenge, he told them, "they were 
worse than the priests of Baal; for BaaPs priests tried their 
wooden god, but they durst not try their god of bread and 
wine; and Baal's priests and people did not eat their god, as 
they did, and then make another." These little incidents 
mark the spirit and temper of the times. 

Passing through Scarborough in the course of his travels, 
he was courteously invited to the castle by his old acquaint- 
ance, Sir Jordan Croslands, and he paid both the knight and 
his lady a visit, who received him with every mark of es- 
teem, being now perfectly sensible of the sincerity and up- 
rightness of his character. 

About the latter end of this year he went to Bristol; at 
which place he entered into matrimonial alliance with his 
old friend and fellow-sufferer, Margaret Fell. The particu- 
lars of this event afford a pleasing trait of the integrity and 
simplicity of his dealings. 

"I had seen from the Lord, a considerable time before, 
that I should take Margaret Fell to be my wife; and w T hen 
I first mentioned it to her, she felt the answer of life from 
God thereto. But though the Lord had opened this thing 
to me, yet I had not received a command from Him for the 
accomplishing of it at this time. Wherefore I let the affair 
rest, and went on in the work and service of the Lord, ac- 
cording as He led me; travelling in this nation and through 
Ireland. But now being at Bristol, and finding Margaret 
Fell there, it opened to me from the Lord, that the thing 



A POPULAR LIFE OF GEORGE FOX. 299 

should be accomplished. After we had discoursed the mat- 
ter together, I told her, 'if she also was satisfied with the 
accomplishing of it now, she should first send for her chil- 
dren:' which she did. When her daughters were come, I 
asked both them and her sons-in-law, 'if they had any thing 
against it, or for it?' and they all severally expressed their 
satisfaction therewith. Then I asked Margaret Fell, 'if she 
had fulfilled her husband's will to her children?' she replied, 
'the children knew she had/ Whereupon I asked them, 
'whether, if their mother married, they should not lose by 
it?' I asked Margaret, 'whether she had done anything in 
lieu of their claims, which might answer it to the children?' 
They replied, 'she had answered it to them, and desired me 
to speak no more about it.' 1 told them, 'I was plain, and 
would have all things done plainly: for I sought not any out- 
ward advantage to myself.' So our intention of marriage was 
laid before Friends, both privately and publicly, to their full 
satisfaction, many of whom gave testimony that it was of God. 
Afterwards, a meeting being appointed on purpose for the 
accomplishing thereof, we took each other in marriage, in the 
meeting-house at Broad Mead, in Bristol; the Lord joining 
us together in the honourable marriage, in the everlasting 
covenant and immortal Seed of Life. In the sense whereof, 
living and weighty testimonies were borne thereunto by 
Friends in the movings of the heavenly pow r er which united 
us together. Then was a certificate^ relating both the pro- 
ceedings and the marriage, openly read, and signed by the 
relations, and by most of the ancient Friends of that city; 
besides many others from divers parts of the nation." 

"We stayed about a week at Bristol, and then went to- 
gether to Oldstone: where, taking leave of each other in the 
Lord, we parted, betaking ourselves each to our several ser- 
vice; Margaret returning homewards to the north, and I 
passing on in the work of the Lord as before. I travelled 
through Wiltshire, Berkshire, Oxfordshire, Buckinghamshire, 
and so to London, visiting Friends: in all which counties I 
had many large and precious meetings." 

At the time of their marriage, George Fox was about forty- 



300 A POPULAR LIFE OF GEORGE FOX. 

five, and his wife about fifty-five years of age. She was the 
widow of Thomas Fell, a judge of the Welch circuit, and a 
daughter of John Askew of Lancaster, descended from an 
ancient and honourable family of that county. The whole 
incident offers a striking instance of the leading Quaker prin- 
ciple; that is, not only suffering themselves, but also seeking 
earnestly to be guided in all the occurrences of life, temporal 
as well as spiritual, by the inward teaching of the grace of 
God; not only keeping their minds awake to its monitions, 
but their wills subdued to its guidance. As this is the grand 
Quaker principle, the great rule of their faith and lives, the 
right explanation of which was the leading feature of all their 
sermons, and the object of all their pilgrimages; I cannot too 
much impress upon the reader, that it is the fundamental 
principle of the everlasting gospel, and must always remain 
so, in spite of all sectarian differences. 

1670. After a very short stay in the metropolis, he once 
more set out upon his travels, and having arranged to pro- 
ceed through the intermediate counties as far as Leicester- 
shire, he wrote to his wife to meet him there, u if she found 
it convenient;" but upon his arrival there, instead of finding 
his wife as he expected, he received a letter from her, in- 
forming him that she w r as again thrown into prison, having 
been arrested upon her old sentence of premunire, although, 
by an order from the king himself, she had been discharged 
from all its penalties the year before. George Fox therefore 
returned to London, and two of his wife's daughters, Mary 
Lower and Sarah Fell, immediately waited upon the king, 
who granted them an interview; for Mary Lower's husband 
was highly connected, and was brother to Dr. Lower, the 
king's physician. They acquainted Charles II. with their 
mother's sad predicament, and that, notwithstanding his 
majesty's orders, she was again put into prison by the Lan- 
cashire magistrates. The king was now pleased to command 
Sir John Otway to signify his pleasure by letter to the sheriff 
of the county, that she should be set at full liberty. This 
letter was carried down by her two daughters, and George 



A POPULAR LIFE OF GEORGE FOX. 301 

Fox, availing himself of this opportunity, wrote the follow 
ing laconic epistle to his wife: — 

"My DEAR HEART IN THE TRUTH AND LIFE THAT CHANGETH 

NOT. 

"It was upon me that Mary Lower and Sarah should go 
to the king concerning thy imprisonment, and also to Kirby, 
that the power of the Lord might appear over them all in 
thy deliverance. They went, and thought to have come 
down, but it was upon me to stay them a little longer, that 
they might follow the business until it was effected ; which 
it now is, and is here sent. The late declaration of mine, 
hath been very serviceable, people being generally satisfied 
with it.* So no more, but love in the holy Seed. 

"George Fox." 

This second intimation of the king's will and pleasure, 
respecting the release of Margaret Fox, was presented to the 
sheriff by her two daughters, who had obtained it through 
a personal interview with Charles II. But her old enemies, 
by availing themselves of some informality, found means to 
evade even this command, and retained her still in close 
prison. Her husband was therefore obliged to renew his 
solicitations for her release, which was effected by means of 
Martha Fisher and another female Friend, who obtained a 
second interview with the king upon this troublesome affair, 
and informed him of all their difficulties. Charles now 
granted a free discharge under the great seal, to clear both 
herself and estate from the penalties and sentence of premu- 
nire, under which sentence she had been suffering for upwards 
of five years, and during which period she had been repeat- 
edly thrown into prison. 

This anecdote portrays the heedless character of Charles, 
and his natural aversion to business, and that in his pursuit 
of pleasure, he overlooked the slight and indignity put upon 



* The declaration here alluded to, was publishe 1 in consequence of a fresh per- 
secution from the renewal of the Conventicle Act. 
9fi 



302 a POPULAR LIFE OF GEORGE FOX. 

his orders by interested parties in office. Far different would 
have been the conduct of Elizabeth, under so irreverent a 
treatment of one of her mandates. Her royal countenance 
would have assumed no radiant smiles for any sheriff, how- 
ever powerful he might have thought himself in his own 
county, had he so dared to evade her orders. 

The condescending interference of the king in behalf of 
Margaret Fox, proves, however, that Charles was averse to 
these violent measures against his peaceable nonconforming 
subjects, and that, in all probability, he would have adhered 
to his proclamation from Breda, respecting religious tolera- 
tion, had he not been driven by his necessities and extrava- 
gance, to concede these arbitrary proceedings to the high- 
church party, for the sake of obtaining supplies. Archbishop 
Sheldon was the leader of this faction, a man of great talent, 
and a shrewd politician, but little fitted for the office of a 
Christian bishop. Burnet says of him, "He seemed not to 
have a deep sense of religion, if any at all; and spoke of it 
most commonly as an engine of government, and a matter of 
policy. " The same circumstantial writer informs us, that 
the Earl of Clarendon was very urgent with the king for 
concessions to the dissenters, "but the bishops did not approve 
of it." 

The following address is that which G. Fox alludes to in 
his letter to his wife: 

"0 Friends, 
"Consider this act which limits our meetings to five. Is 
this to do as ye would be done by? Would ye be so served 
yourselves ? We 6 wn Jesus Christ as well as you, his coming, 
death, and resurrection; and if we be contrary-minded to 
you, in some things, is not this the apostle's exhortation, fc to 
wait till God hath revealed it?' Doth he not say, 'What is 
not of faith, is sin?' Seeing we have not faith in things 
which ye would have us to do, would it not be sin in us if 
we should act contrary to our faith?' Why should any man 
have power over any other man's faith, seeing Christ is the 
author of it? When the apostles preached in the name of 



A POPULAR LIFE OF GEORGE FOX. 303 

Jesus, and great multitudes heard them, and the rulers for- 
bade them to speak any more in that name, did not they bid 
them judge, i whether it was better to obey God or man?' 
Would not this act have taken hold of the twelve apostles 
and seventy disciples; for they met often together? If there 
had been a law made then, that not above five should have 
met with Christ, would not that law have prevented him 
from meeting with his disciples? Do ye think that He who 
is the wisdom of God, or his disciples would have obeyed 
it? If such a law had been made in the apostles' days, that 
not above five might have met together, who had been dif- 
ferent-minded either to the Jews or the Gentiles, do ye think 
the churches of Christ at Corinth, Philippi, Ephesus, Thes- 
salonica, or the rest of the gathered churches, would have 
obeyed it? Oh! therefore consider! for we are Christians 
and partake of the nature and life of Christ. Strive not to 
limit the Holy One; for God's power cannot be quenched. 
1 Do unto all men as ye would have them do unto you; for 
that is the law and the prophets/ 

"This is from those who wish you all well, and desire 

your everlasting good and prosperity, called Quakers; 

who seek the peace and good of all people, though they 

afflict us, and cause us to suffer. 

"George Fox." 

In consequence of the sharp persecution which broke out 
with renewed energy, after the passing of this disgraceful 
act, he felt himself called upon to encourage his fellow-be- 
lievers, both by the animating example of his own steadfast 
conduct, and by exhorting them, in this day of new trials, to 
make a firm stand in support of their religious liberty, and 
to submit with resignation to whatever evils their adversa- 
ries might be permitted to bring upon them, rather than 
compromise in any w T ay their characters as consistent Chris- 
tians. 

The Quakers expected that the church-party, in the gene- 
ral display of their new power for dispersing the different 
meetings in the metropolis, would make their principal at- 



304 A POPULAR LIFE OF GEORGE FOX. 

tack upon the meeting at Grace-church Street in the city. 
George Fox, therefore, determined to attend that meeting 
on the first Sunday after this act came into force, and with 
the cotirage of a faithful leader, chose the post of danger for 
himself. 

A guard of soldiers had been sent early in the morning to 
take possession of the entrances to the meeting-house, and 
to prevent any one from gaining access. The excluded 
Quakers, therefore, held their meeting standing in the street, 
round the doors of the house, from which they were repelled 
by a military force; and a great concourse of other people, 
attracted by the novelty of the proceeding, waited to see the 
result. 

"After I had spoken awhile," says G. Fox, "a constable 
came with an informer and soldiers, and as they plucked me 
down, I said, 'Blessed are the peace-makers/ The com- 
mander of the soldiers put me amongst them, and bid them 
secure me, saying to me, 'You are the man I looked for/ 
They took also John Burnyeate and another Friend, and had 
us away, first to the Exchange, and afterwards towards Moor- 
fields. As we went along, the people were very moderate. 
Some of them laughed at the constable, and told him, 'we 
would not run away.' The informer went with us, unknown, 
till falling into discourse with one of the company, he said, 
'It would never be a good world, till all the people came to 
the good old religion, that was two hundred years ago/ 
Whereupon I asked him, 'Art thou a papist?' What! a 
papist informer? 'for two hundred years ago, there was no 
other religion than that of the papists/ He saw that he had 
insnared himself, and was vexed at it; for as he went along 
the streets, I spoke often to him, and manifested what he 
was. When we were come to the Lord Mayor's house, and 
w r ere in the court-yard, several asked me, 'How and for what 
was I taken?' I desired them to ask the informer; and also 
to know what his name was: but he refused to tell his name. 
Whereupon, one of the Mayor's officers, looking out of a 
window, told him, 'He should tell his name before he went 
away; for the Lord Mayor would know by what authority 



A POPULAR LIFE OF GEORGE FOX. 305 

he intruded himself with soldiers, into the execution of those 
laws which belonged to the civil magistrate to execute, and 
not to the military.' After this, he was eager to be gone; 
and went to the porter to be let out. One of the officers 
called to him, saying, 'Have you brought people here to in- 
form against them, and now will you go away before my 
Lord Mayor comes ?' Some one called to the porter not to 
let him out; whereupon he forcibly pulled open the door, 
and slipped out. No sooner was he come into the street, 
but the people gave a great shout, that made the street ring, 
crying out, <a papist informer, a papist informer!' We de- 
sired the constables and soldiers to go and rescue him out 
of the people's hands, lest they should do him mischief. They 
brought him into the mayor's entry, where he stayed awhile; 
but as soon as he went out again, the people received him 
with such another shout. The soldiers rescued him once 
more, persuaded him to disguise himself in another periwig, 
and he got aw r ay unknown. 

"When the mayor came, we were brought into his pre- 
sence, and some of his officers would have taken off our hats; 
which he perceiving, bid them, ' Let us alone, and not med- 
dle with our hast, for,' said he, 'they are not yet brought 
before me in judicature/ So we stood by while he examined 
some Presbyterian and Baptist teachers; with whom he was 
in some measure sharp, and convicted them. After he had 
done with them, I was brought to the table where he sat, 
and the officer took off my hat." 

The Mayor. "Mr. Fox, you are an eminent man among 
those of your persuasion; pray, will you be instrumental to 
dissuade them from meeting in such great numbers? for, 
seeing Christ hath promised that where two or three are met 
in his name, he will be in the midst of them, and the king 
and parliament are graciously pleased to allow of four to meet 
together to worship God; why will you not be content to 
partake, both of Christ's promise to two or three, and the 
king's indulgence of four?" 

G. Fox. "Christ's promise was not to discourage many 
from meeting together in his name, but to encourage the few, 

26* 



306 A POPULAR LIFE OF GEORGE FOX. 

that the fewest might not forbear to meet, because of their 
fewness. But if Christ hath promised to manifest his pre- 
sence in the midst of so small an assembly, where but two 
or three were gathered in his name, how much more would 
his presence abound where two or three hundred are ga- 
thered to his name? Consider, also, whether this act would 
not have taken hold of Christ, with his twelve apostles and 
seventy disciples, if it had been in their time, who used to 
meet often together, and that with great numbers? How- 
ever, this act does not concern us; for it was made against 
seditious meetings, of such as met, under colour and pretence 
of religion, 'to contrive insurrections, as (the act says) late 
experience had shown;' but we had been sufficiently tried 
and proved, and always found peaceable, and therefore thou 
wouldest do well to put a difference between the innocent 
and the guilty." 

Mayor. "The act was made against meetings, and a wor- 
ship not according to the liturgy." 

G. Fox. " 'According to/ does not mean the very same 
thing. Is not the liturgy according to the scriptures? And 
may we not read scriptures and speak scriptures?" 

Lord Mayor. "Yes." 

G. Fox. "This act takes hold only of such as 'meet to plot 
and contrive insurrections, as late experience hath shown f 
but ye have never experienced that from us! Because 
thieves are sometimes on the road, must not honest men 
travel] And because plotters and contrivers have met to do 
mischief, must not an honest, peaceable people meet to do 
good? If we had been a people that met to plot and con- 
trive insurrections, we might have drawn ourselves into 
fours; for four might do more mischief in plotting than if 
there were four hundred, because four might speak out their 
minds more freely one to another than four hundred could. 
Therefore, we being innocent, and not the people the act 
concerns, we keep our meetings as we used to do. I believe 
that thou knowest in thy conscience we are innocent." 

After some further conversation, the mayor took down 
their names; and as the informer had fled, he dismissed them. 



A POPULAR LIFE OF GEORGE FOX. 307 

This mayor was Samuel Starling, who, although he behaved 
with great mildness in this instance, afterwards became a 
great persecutor of the Quakers, as may be seen in the re- 
markable trials of William Penn and William Mead, and 
others, at the Old Bailey in this year. 

As soon as George Fox had procured the official docu- 
ment for his wife's release, he sent it down to her, with full 
instructions how she was to proceed, to get it enforced with 
the committing magistrates. He informed her, at the same 
time, that he wished her to join him in London, as soon as 
she could obtain her discharge, because he had it "upon his 
mind from the Lord," to proceed to America and to the 
plantations in the West Indies, and that the vessel in which 
he intended to sail was then fitting out for her voyage. 



308 A POPULAR LIFE OF GEOEGE FOX. 



CHAPTER XVI. 



1671 — 1673. Sails to Barbadoes — Publishes a declaration there — Sails 
to Jamaica, and from thence to North America — His travels upon 
that continent — Arrives in Bristol. 



"They that go down to sea in ships, that do business in the great waters; these 
see the works of the Lord, and his wonders in the deep." — Psalm cvii. 23, 24. 

" Bless the Lord, O my soul, and forget not all his benefits; who forgiveth all 
thine iniquities; who healeth all thy diseases; who redeemeth thy life from de- 
struction; who crowneth thee with loving-kindness and tender mercies." — Psalm 
ciii. 2—4. 

1671. We have already stated that the Quaker doctrine 
and tenets had spread abroad into several foreign countries, 
and had also been generally diffused throughout our colonies. 
Great numbers had, in consequence, yielded assent to their 
truth by uniting themselves to this Society; and many con- 
gregations of this persuasion were established at various 
places; but more particularly upon the continent of North 
America. George Fo^ ? in conjunction with twelve other 
ministers, feeling a religious concern to visit their brethren 
across the Atlantic, sailed on the 12th of June of this year, 
in a large yacht, the Industry ', Thomas Foster, master, bound 
for Barbadoes. 

In this company were two females, Elizabeth Hooton and 
Elizabeth Miers, the former of whom was the first female 
preacher among the Quakers, and one of the first converts 
to George Fox's early preaching. Being at this time much 
advanced in years, she did not live to re-visit her native 
land, but ended the days of her pilgrimage in the island of 
Jamaica, where she was buried by her companions before 
they sailed for America. The female preachers of this per- 
suasion, it must be recollected, participate equally with the 
men in all the gospel labours of the ministry. 



A POPULAR LIFE OF GEORGE FOX. 309 

In the early part of their voyage, they were chased by a 
Sallee ship of war. When this marauding vessel was first 
recognised, the captain made very light of the matter, as- 
suring the passengers, about fifty in number, that there was no 
cause for alarm; for they should soon run her out of sight, 
and that about the duskiness of the evening she would be 
lost. But as the evening closed in, they found to their great 
dismay, that she was gaining considerably upon them, and 
the captain in consequence tacked about and sailed in another 
course, which tack was immediately adopted by the pirate, 
confirming them in their suspicions; for it was now very 
evident that she was not only in full chase, but bearing down 
upon them rapidly. The captain, in this dilemma, applied 
to G. Fox for advice how to act, alleging, "that if the ma- 
riners had followed the advice of St. Paul, they would have 
escaped danger and shipwreck/' This appeal of the captain 
to George Fox, under impending danger, amounted to an 
involuntary acknowledgment of superiority; and proves that 
the general estimation of his character was based upon some 
qualities which exalted him in the eyes of all men, such as 
his uniform consistency, his known integrity, and exemplary 
piety. G. Fox told the captain, "that he was no mariner, 
and therefore felt incompetent to give him advice; but that 
he considered this to be a trial of faith, and therefore the 
Lord was to be waited upon for counsel." He then shut 
himself up in his cabin, and retiring in spirit, "the Lord 
showed him," he says, "that his life and power were placed 
between them and the pirate in chase." This he told to 
the master and the rest on board, and now advised him to 
tack about and follow his right course, "nothing doubting." 
About eleven o'clock, p. m., the watch suddenly called out, 
"They are just upon us," which intelligence caused a great 
bustle upon deck, and the noise arousing G. Fox, his first 
impulse upon looking out of his port-hole, and seeing the 
cruiser quite close, was to get up and go upon deck; but 
calling to mind the word of the Lord, "that his power was 
placed between them and the enemy," he again laid himself 
down. The master then came down into the cabin, and 



310 A POPULAR LIFE OF GEORGE FOX. 

asked him, "Whether they might steer in such and such a 
course?" G. Fox replied, "They might do as they would." 
At this critical moment of the chase, the moon went down, 
and a fresh gale sprung up, so that they miraculously escaped 
from their enemy, when upon the point of being boarded. 
"The Lord," he says, "hid us, and we saw nothing more 
of them." Upon the next morning (Sunday,) all being as- 
sembled to perform public worship, according to their usual 
practice upon that day; G. Fox exhorted the company "to 
remember the mercies of the Lord, who had delivered them; 
for they might have been all in the hands of the Turks by 
that time, had not the Lord's hand saved them." Scarcely, 
however, had a week elapsed after this incident, when their 
late dangers were forgotten by many on board, and even the 
master tried to persuade the passengers that it was not a 
Turkish man-of-war, but some merchant vessel going to the 
Canaries. Whereupon, G. Fox asked him, "Why then did 
he and his mariners speak to him? Why did they trouble 
the passengers? And why did they tack about and alter 
their course?" adding this just reproof, that "They should 
take heed of slighting the mercies of God." 

Upon their arrival at Barbadoes, on the 3d of August, their 
first apprehension of the evil intentions of the cruiser was 
confirmed; for they heard in that port, that a Sallee pirate 
had given chase to a monstrous yacht at sea, and when just 
upon the point of taking her, she lost her all at once, there 
being, as they described it, "a spirit in her which they could 
not take." 

The climate of Barbadoes disagreed with G. Fox, and his 
health, already much impaired by long and cruel imprison- 
ments, suffered from continued inward fever, during his short 
stay there. He was courteously received by nearly all classes 
of the inhabitants, the governor invited him to his house, 
paid him much attention, and was often an auditor at his 
meetings, to which most of the chief men of the colony, in- 
cluding both civil and military officers, were in the practice 
of coming. His large meetings gave general satisfaction, 
with the exception of a few "jangling baptists/' and some 



A POPULAR LIFE CF GEORGE FOX. 311 

of the stipendiary clergy, who did all in their power to ca- 
lumniate his doctrine and principles. 

One principal object in this visit was to establish the disci- 
pline and church government of the Friends of this colony, 
being very minute in his instructions and admonitions to 
them, for its well ordering. He also extended his paternal 
care over the negro race, advising their masters "to endea- 
vour to train them up in the fear of God, as well those bought 
with money as those born in their families, that all might 
come to the knowledge of the Lord; that so, with Joshua, 
every master of a family might say, ' As for me and my house, 
we will serve the Lord.' " He also advised them, "that 
they should cause the overseers to deal mildly and gently 
with them, and not use cruelty towards them, as the manner 
of some has been, and is; and that after certain years of ser- 
vitude they should be made free." Thus we see that cruelty 
began, even in these early days of negro slavery, to be ex- 
ercised towards this poor condemned race of human beings, 
and that the Quakers were among the first, who, by example 
and precept, stepped forward to alleviate their unhappy con- 
dition; and well would it have been, if our earlier planters 
had adopted the wholesome and Christian advice of George 
Fox; for our legislature might then have been spared the 
pain of modern enactments upon the revolting evils which 
have occurred from a contrary practice. 

The Society of Friends have been distinguished among 
the earliest, the most zealous, and the most persevering advo- 
cates for the amelioration of the condition of the negro. 

They were highly instrumental in bringing about the abo- 
lition of this most nefarious traffic in human flesh, as far as 
regards England; and have now to rejoice, in common with 
other abolitionists, that slavery itself has ceased to exist in 
all her colonies. Highly to their credit, they have advocated 
this cause from the purest motives of humanity, and on the 
broadest principle of Christianity, "Peace on earth and good 
will towards (all) men." We have however to deplore, that 
after the gigantic efforts, and great pecuniary sacrifices, made 
by this country to bring about these two important objects, 



312 A POPULAR LTFE OF GEORGE FOX. 

that the sufferings of the negro, both in his own land, and in 
his transition to foreign shores, have been aggravated a hun- 
dred fold. And that the abolitionists have now to learn, that 
in all their past measures they have been mistaken, and that 
their labours for the benefit of this race of human beings, 
have accumulated additional horrors to their already degraded 
condition. 

The researches of modern travellers in Central Africa af- 
ford no pleasing picture of the internal policy pervading most 
of the negro communities. These petty states seem to be in 
an almost constant state of warfare with one another; and 
one of the grand objects of all this incessant slaughter and 
waste of human blood, is to kidnap their own race, and sell 
them into a foreign bondage. The horrors of this nefarious 
warfare are, undoubtedly, greatly aggravated by the constant 
demand of the slave-merchant; but still, whatever guilt may 
be justly attached to him, who, with a superior knowledge 
of good and evil, thus tempts the African to crime; it is no 
justification of their own barbarous ravages upon one another; 
for we must bear in mind, that the slave (with a very few 
exceptions,) is purchased by the European from his ou n 
race; and that the greater portion of this wickedness, which 
originates with himself, is a direct violation of that sense of 
good and evil, which God has planted in the heart of the 
wildest savage for his guidance. 

The public mind has been too much excited upon this sub- 
ject; and although it is our duty, as Christians, to do all in 
our power, both by example and precept, to arrest this evii, 
it is clear that our interposition to suppress it by arms, has 
not hitherto been attended by any beneficial effect. By so 
doing we seem to forget that that Power, whose wisdom is 
inscrutable, and who suffers all evil for some wise end, can 
and will, in his own way, and in his own time, put an end 
to it. 

How far the concentrated energies of the Anti-slavery 
Society, directed at present towards the civilization and 
Christianization of Central Africa, will succeed, is problema- 
tical. It is, however, a most gratifying reflection for every 



A POPULAR LIFE OF GEORGE FOX. 313 

true Briton, that his native country stands forth, foremost 
among the nations, opposed to these two revolting subjects; 
and that the potent flag of Great Britain not only unfolds 
itself stainless from the blood of this polluted traffic; but that 
in whatever region of the globe its standard now floats, it 
waves over a people as free as the breeze that wafts it. 

At one of the numerous meetings held by George Fox at 
Barbadoes, a Colonel Lyne was so well satisfied with his 
doctrine, that he expressed to him afterwards, "Now I can 
gainsay such as I have heard speak evil of you, who say, 'you 
do not own Christ, nor that he died : 9 whereas I perceive that 
you exalt Christ in all his offices, beyond what I have ever 
heard before." 

In order to clear himself and his followers from the erro- 
neous imputations and slanders which their adversaries were 
busily employed in disseminating through the island, he pub 
lished the following declaration: — 

"For the governor of barbadoes; with his council 
and assembly, and all others in power, both civil 
and military in this island; from the people called 

QUAKERS. 

"Whereas many scandalous lies and slanders have been 
cast upon us, to render us odious; as that, 'we deny God, 
Christ Jesus, and the Scriptures of truth/ &c. This is to 
inform you, that all our books and declarations, which for 
these many years have been published to the w T orld, clearly 
testify the contrary. Yet, for your satisfaction, we now plainly 
and sincerely declare, 'that we own and believe in the only 
Wise, Omnipotent, and Everlasting God, the Creator of all 
things in heaven and earth, and the Preserver of all that He 
hath made; who is God over all, blessed for ever; to whom 
be all honour, glory, dominion, praise, and thanksgiving, 
both now and for evermore! And we own and believe in 
Jesus Christ, his beloved and only begotten Son, in whom 
He is well pleased; who was conceived by the Holy Ghost, 
and born of the Virgin Mary; in whom we have redemp- 
27 



314 A POPULAR LIFE OF GEORGE FOX. 

tion through his blood, even the forgiveness of sins: who is 
the express image of the Invisible God, the first-born of 
every creature; by whom were all things created that are in 
heaven and in earth, visible and invisible, whether they be 
thrones, dominions, principalities, or powers; all things were 
created by Him. 

"And we own and believe that He was made a sacrifice 
for sin, who knew no sin, neither was guile found in his 
mouth; that He was sacrificed for us in the flesh, without 
the gates of Jerusalem; and that He w T as biaried and rose 
again the third day by the power of his Father, for our jus- 
tification; and that He ascended up into heaven, and sitteth 
at the right hand of God. This Jesus, who was the founda- 
tion of the holy prophets and apostles, is our foundation; and 
we believe there is no other foundation to be laid but that 
which is laid, even Christ Jesus, who tasted death for every 
man, shed his blood for all men, is the propitiation for our 
sins, and not for ours only, but also for the sins of the whole 
world : according as John the Baptist testified of Him, when 
he said, ' Behold the Lamb of God, that taketh away the sins 
of the world/ 

"We believe that He alone is our Redeemer and Saviour, 
the Captain of our salvation, who saves us from sin, as well 
as from hell and the wrath to come, and destroys the devil 
and his works; He is the Seed of the woman that bruises the 
serpent's head, to wit, Christ Jesus, the Alpha and Omega, 
the first and the last. He is (as the Scriptures of truth say 
of him) our wisdom, righteousness, justification, and redemp- 
tion; neither is there salvation in any other; for there is no 
other name under heaven given among men, whereby we 
may be saved. He alone is the shepherd and bishop of our 
souls: He is our prophet, of whom Moses long testified, 
saying, <A prophet shall the Lord your God raise up unto 
you of your brethren, like unto me; Him shall ye hear in 
all things whatsoever he shall say unto you: and it shall 
come to pass, that every soul that will not hear that prophet, 
shall be destroyed from among the people/ — Acts iii. 22, 23. 
He is now come in the Spirit, and hath given us an under- 



A POPULAR LIFE OF GEORGE FOX. 315 

standing that we may know Him that is true. He rules in our 
hearts by his law of love and of life, and makes us free from 
the law of sin and death. We have no life but by Him; 
for he is the quickening Spirit, the second Adam, the Lord 
from heaven, by whose blood we are cleansed, and our con- 
sciences sprinkled from dead works to serve the living God. 
He is our Mediator, that makes peace and reconciliation be- 
tween God offended and us offending; He being the oath of 
God, the new covenant of light, life, grace, and peace, the 
author and finisher of our faith. 

"This Lord Jesus Christ, the heavenly Man, the Ema- 
nuel, God with us, we all own and believe in; Him whom 
the high priest raged against, and said he had spoken blas- 
phemy; whom the priests and the elders of the Jews took 
counsel together against, and put to death; the same whom 
Judas betrayed for thirty pieces of silver, which the priests 
gave him for a reward for his treason, who also gave large 
money to the soldiers to broach a horrible lie, namely, ' that 
his disciples came and stole him away by night, whilst they 
slept/ After He was risen from the dead, the history of 
the Acts of the Apostles sets forth how the chief priests and 
elders persecuted the disciples of Jesus, for preaching Christ 
and his resurrection. This, we say, is that Lord Jesus Christ, 
whom we own to be our life and salvation. 

"Concerning the holy Scriptures, we do believe that they 
were given forth by the Holy Spirit of God, through the 
holy men of God, who, (as the Scripture itself declares, 2 
Peter i. 21,) < spake as they were moved by the Holy Ghost/ 
We believe they are to be read, believed, and fulfilled ; (He 
that fulfils them is Christ;) and they are ' profitable for doc- 
trine, for reproof, for correction, and for instruction in right- 
eousness, that the man of God may be perfect, thoroughly fur- 
nished unto all good works/ 2 Tim. iii. 16, 17; and are 'able 
to make wise unto salvation, through faith in Christ Jesus/ 
We believe that the holy Scriptures are the words of God; 
for it is said, Exod. xx. 1, 'God spake all these words, say- 
ing,' &c, meaning the ten commandments given forth from 
Mount Sinai. And in Rev. xxii. 18, saith John, 'I testify 



316 A POPULAR LIFE OF GEORGE FOX. 

to every man that heareth the words of the prophecy of this 
book: if any man addeth unto these, and if any man shall 
take away from the words of the book of this prophecy/ 
(not the word,) &c. So in Luke i. 20, * Because thou be- 
lievest not my words/ And in John v. 47; xv. 7; xiv. 23; 
and xii. 47. So that we call the holy Scriptures, as Christ 
and the apostles called them, and the holy men of God called 
them, viz., the words of God. 

"Another slander which they have cast upon us, is, 'that 
we teach the negroes to rebel/ a thing we utterly abhor in 
our hearts; the Lord knows it, who is the searcher of all 
hearts, and knows all things, and can testify for us that this 
is a most abominable untruth. For that which we have 
spoken to them is, 'to exhort and admonish them to be sober, 
and to fear God; to love their masters and mistresses, and 
to be faithful and diligent in their masters' service and bu- 
siness; and then their masters and overseers would love 
them, and deal kindly and gently with them; also that they 
should not beat their wives, nor the wives their husbands, 
neither should the men have many wives; that they should 
not steal, or be drunk, — should not commit adultery or for- 
nication, — should not curse, swear, lie, or give bad words to 
one another, or to any one else: for there is something in 
them that tells them, they should not practise these or other 
evils. But if, notwithsanding, they should do them, then we 
let them know that there are two ways, the one that leads 
to heaven, where the righteous go; and the other that leads 
to hell, where the wicked and debauched, adulterers, and 
liars go.' 

"Consider, friends, it is no transgression for a master of a 
family to instruct his family himself, or for some others to 
do it in his behalf; but rather it is a very great duty incum- 
bent upon them; Abraham and Joshua did so: of the first, 
the Lord said, Gen. xviii. 19, 'I know that Abraham will 
command his children and his household after him; and 
they shall keep the way of the Lord, to do justice and judg- 
ment, that the Lord may bring upon Abraham the things 
that he hath spoken of him.' And the latter said, Joshua 



A POPULAR LIFE OF GEORGE FOX. 317 

xxiv. 15, ' Choose ye this day whom ye will serve; but as 
for me and my house, we will serve the Lord/ We declare 
that we esteem it a duty incumbent on us to pray with and 
for those in and belonging to our families, and to teach, in- 
struct, and admonish them; this being a command of the 
Lord, disobedience whereunto will provoke his displeasure, 
as may be seen, Jer. x. 25: 'Pour out thy fury upon the 
heathen, that know thee not, and upon the families that call 
not upon thy name.' Now negroes, tawnies, Indians, make 
up a very great part of the families of this island; for whom 
an account will be required by Him who comes to judge 
both quick and dead, at the great day of judgment, when 
every one shall be 6 rewarded according to the deeds done in 
the body, whether they be good or whether they be evil/ " 

"This wicked slander/' he says, "of our endeavouring to 
make the negroes rebel, our adversaries took occasion to 
raise, from our having had some meetings with and among 
the negroes; for both I and other Friends had several meet- 
ings with them in several plantations, wherein we exhorted 
them to justice, sobriety, temperance, chastity, and piety, 
and to be subject to their masters and governors, which was 
altogether contrary to what our envious adversaries mali- 
ciously suggested against us. After I had despatched the 
service for which the Lord brought me thither, I acquainted 
the governor and divers of his council, that 1 intended shortly 
to leave the island, and go to Jamaica. This I did, that as 
my coming thither was open and public, so my departure 
also might be. 5 ' 

Upon the Sth of November he sailed for Jamaica, in com- 
pany with Elizabeth Hooton and three of his male compan- 
ions; part of the others remaining still at Barbadoes, and a 
part having preceded him to Jamaica. "There was great con- 
vincement," he says, "in this island, and many received the 
truth; some of whom were people of account in the world. 
We had many meetings there, which were large and very 
quiet. The people were civil to us, so that not a mouth 
was opened against us. I was twice with the governor, and 

27* 



318 A POPULAR IIFE OF GEORGE FOX. 

some other magistrates, who all carried themselves kindly 
towards me." 

About a week after they landed, Elizabeth Hooton died; 
"she was quite well the day before, and departed in peace, 
like a lamb, bearing testimony to the truth at her departure." 

1672. Early in the month of January, in company with 
several of his Friends, he proceeded from Jamaica to Ame- 
rica. Their transit to this continent occupied about seven 
weeks, owing to contrary winds and great tempests. They 
encountered many hardships and dangers, especially in their 
passage through the Gulf of Florida; "when the winds," he 
says, "were so strong and boisterous, and the storms and 
tempests so great, that the sailors knew not what to do, but 
let the ship go which way she would, then did we pray 
unto the Lord, who did graciously hear and accept us, and 
did calm the winds and the seas, gave us seasonable weather, 
and made us to rejoice in his salvation: blessed and praised 
be the holy name of the Lord, whose power hath dominion 
over all, and whom the winds and sea obey!" 

His ministerial labours in the New World were extended 
throughout Maryland, where he landed; through New Jer- 
sey, New York, and New England: he then returned back 
through the same governments to Virginia and Carolina. 
Upon this continent he was occupied about fifteen months, 
travelling incessantly from place to place, enduring the great- 
est fatigue from long and tedious journeys, performed on 
horseback through wild tracts of uninhabited forests, through 
treacherous bogs, and over dangerous rivers; sometimes pass- 
ing over large waters, exposed in open boats to the incle- 
mency of the seasons, and the dangers of tempests; fre- 
quently suffering, for whole days and nights, the rigour of 
an American winter, lying down upon the snow with no 
better shelter than the trunk of some enormous tree, the 
wraps they carried with them, and a watch-fire. These 
places, which were then inhospitable wilds, are now teeming 
with the habitations, and resound with the "busy hum of 
men," affording to the traveller comparatively every facility 
for his expedition, and every accommodation for his comfort. 



A POPULAR LIFE OF GEORGE FOX. 319 

Our limits will not admit of more than a few extracts from 
this part of his travels. 

At Shelter Island, he held a large meeting among the In- 
dians, to which came their king and his council, and about 
one hundred of his subjects. They sat down quietly with 
the Quakers, and were very attentive to his address, which 
was interpreted to them by an Indian who had acquired the 
English language. "After the meeting, they appeared ver}^ 
loving, and confessed that what was said to them was truth." 

Being on the point of proceeding from New Jersey to 
Maryland, his presence of mind was called forth by an acci- 
dent which had nearly deprived him of his companion, John 
Jay, who had accompanied him from Barbadoes, at which 
island he resided. While in the act of trying a horse for 
their journey, he was thrown from it, and fell with such 
violence upon his head, that those who beheld the fall and 
took him up, exclaimed, that he was dead, and that his neck 
was broken! George Fox says, "I got to him as soon as I 
could; and feeling him, concluded he was dead. And as I 
stood pitying him and his family, I took hold of his hair, and 
his head turned any way, his neck was so pliant. Where- 
upon I took his head in both my hands, and setting my 
knees against a tree, I raised his head, and perceived there 
was nothing out or broken that w 7 ay. Then I put one hand 
under his chin, and the other behind his head, and in this 
manner raised his head two or three times with all my 
strength, and brought it in. I soon perceived his neck began 
to grow stiff again, and then he began to rattle in his throat, 
and quickly after to breathe. The people were amazed; but 
I bid them have a good heart, be of good faith, and carry him 
into the house. They did so, and sat him by the fire. I bid 
them get him something warm to drink and put him to bed. 
The next day we commenced our journey together, which 
he bore pretty well, and travelled about sixteen miles, 
through woods and bogs, and over a river; where we swam 
our horses, and got over ourselves in a hollow tree." 

"Having hired Indians to be our guides, I determined to 
pass through the woods on the other side of the Delaware 



320 A POPULAR LIFE OF GEORGE FOX. 

Bay, that we might head the creeks and rivers as much as 
possible. The 9th day of the seventh month (July) we set 
forward, passed through many Indian towns, and over some 
rivers and bogs. When we had ridden about forty miles, 
we made a fire at night, and laid down by it. Whenever 
we came among the Indians we declared the day of the 
Lord to them." 

For nine days their journey was continued in a similar 
manner, through bogs and forests, over rivers and rapids, 
sometimes bivouacing in the woods, and sometimes sheltered 
in the outbuilding of some straggling settler, till they arrived 
weary at Robert Harwood's, at Miles-* River, in Maryland. 
"This was the 18th day of July; and though we were very 
weary, and much dirtied in getting through the bogs in our 
journey, yet hearing of a injecting next day, we went to it 
On the First day (Sunday) following, we went three or four 
miles by water to a meeting, at which many were well satis- 
fied; for the power of the Lord was eminently with us v 
blessed for ever be his holy name!" 

When in Maryland, he attended the general meeting for 
all the Friends of that province, which held for five days*, 
and some of these being public meetings, he says, "Many 
protestants of divers sorts came, and some papists: amongst 
those w r ere several magistrates and their wives, and other 
persons of chief account in the country. There were so 
many, besides Friends, that it was thought they sometimes 
amounted to a thousand people; so that, though they had 
not long before enlarged their meeting-place, it could not 
contain the people. I went by boat every day four or five 
miles to the meeting, and there were so many boats at that 
time passing upon the river, that it was almost like the 
Thames. The people said, 'there never were so many boats 
seen together before.' And one of the justices said, <he 
never before saw so many people together in that country. 5 
It was a very heavenly meeting, wherein the presence of the 
Lord was gloriously manifested, and Friends were sweetly 
refreshed, the people generally satisfied, and many convinced; 
for the blessed power of the Lord was over all; everlasting 
praises to his holy name for ever!" 



A POPULAR LIFE OF GEORGE FOX. 321 

Upon one occasion of his travelling in Maryland by boat, 
during the night, in the month of December, they ran their 
boat aground in a creek, near the Manaco River. "There/" 
he says, "we were fain to stay till morning, till the tide 
flowed and lifted her off. In the meantime, sitting in the 
open boat, and the weather being severely cold, some had 
like to have lost the use of their hands, they were so frozen 
and benumbed. In the morning, when the tide set our boat 
afloat, we got to land, and made a good fire, at which we 
warmed ourselves well, and then took boat and passed ten 
miles further to a Friend's house, where the next day we 
had a precious meeting, at which some of the chief people 
of the place were present." 

In his ministerial labours among his own persuasion, he 
strove to establish good order, and to recall those who had, 
in some measure, wandered from the established doctrine and 
practices. 

Governors, magistrates, and military men, every where 
paid him great attention, received him with cordiality, and 
treated him with kindness. At one place in Rhode Island, 
his preaching gave so much satisfaction, that some of the 
magistrates, little understanding his principles, consulted to- 
gether about hiring him for a preacher, which intention 
coming to his knowledge, he observed to one of his friends: 
"It is time for me to be gone; for if their eye is so much to 
me, or to any of us, they will not come to their own teacher. 
For this thing (hiring of ministers,) hath spoiled many, by 
hindering them from improving their own talent; w T hereas 
our labour is, to bring every one to their own teacher in 
themselves." 

In the state of New 7 England, he held a large meeting 
with the ranters, reproved them for their extravagance, and 
reclaimed many of them from their errors. 

The native Indians also were not excluded from his general 
system of gospel ministration. He visited several of their 
settlements, and held large meetings with them; speaking to 
them through an interpreter. They received him "lovingly," 
and told him, that they understood what he meant by the 



322 A POPULAR LIFE OF GEORGE FOX. 

"Inward Teacher/ 7 who came from the "Great Spirit that 
made all things.' 7 He was also moved to recommend this 
race to the care of his brethren settled in Carolina, as fol- 
lows: — 

"And (it would be well) if you had sometimes meetings 
with the Indian kings and their people, to preach the gospel 
of peace, of life, and of salvation to them. For the gospel is 
to be preached to every creature; and Christ hath tasted 
death for every man, and died for their sins, that they might 
come out of death and sin, and live to Christ, that died for 
them. The grace and favour of God appears unto all men: 
that all men may believe in his light, and walk in his Holy 
Spirit, and receive his grace, which will teach them to live 
godly, and bring them to salvation: thus you may come to 
see the light of Christ's glorious gospel set up among those 
people. 77 

Again, in an address to the Quakers of Pennsylvania, he 
writes: "And sometimes you should have meetings with the 
Indian kings and their councils, to let them know the prin- 
ciples of truth; that they may know the way of salvation, 
and the nature of true Christianity, and how that Christ hath 
died for them, who tasted death for every man. Let them 
know that the gospel of salvation must be preached to every 
creature under heaven, and that Christ hath enlightened them, 
who enlightens all that come into the world. God hath 
poured out his Spirit upon all flesh: and so the Indians must 
receive God's Spirit; for 'the grace of God, w T hieh brings sal- 
vation, hath appeared to all men: 7 and to let them know, 
that they have a day of salvation, grace, and favour of God 
offered unto them — if they receive it, it will be their bless- 
ing. 77 

At the governors house in Connie-oak bay, in Virginia, he 
met with a medical man, who denied that the Light, or Spirit 
of God, was given unto every one, and in proof affirmed, 
that the Indians were destitute of this inward monitor. G. 
Fox, therefore, called an Indian, and asked him, "Whether 
or no, when he did lie, or do wrong to any one, there was 
not something in him that did reprove him for it? 77 The 



A POPULAR LIFE OF GEORGE FOX. 323 

Indian replied, "There was such a thing in him, that did so 
reprove him, and he was ashamed when he had done wrong, 
or spoken wrong." "So," he says, "we ashamed the doctor 
before the governor and people, insomuch that the poor man 
ran out so far, that at length he would not own the scrip- 
tures." The following anecdote is so strikingly illustrative 
of this principle, that I may be excused its insertion here. 
Anthony Benezet, a Quaker teacher of Philadelphia, was told 
once by a pious Indian: "My brother, I was made sensible 
that my heart was hard and bad; under this sense, I cried to 
the Great Spirit who made the heart. The water ran long 
(some years,) from mine eyes, till at length I felt that my 
heart was changed: that it was become soft and good. I 
thought myself raised, as it were, above the world; that I 
was in such a disposition, that I loved every man, and could 
bear without anger any thing from any of my fellow-crea- 
tures, from a sense that anything wrong in them, proceeded 
only from that same badness of heart I had so long groaned 
under." 

George Fox now once more turned his face homewards, 
"having, 5 ' as he says, "travelled through most parts of the 
country, and visited most of the plantations; having alarmed 
people of all sorts where we came, and proclaimed the day 
of God's salvation among them, we found our spirits began 
to be clear of these parts of the world, and to draw towards 
Old England." 

Therefore, taking leave of his friends at a large general 
meeting in Maryland, he sailed for Bristol, on the 21st day 
of March, 1G73. 

In the first part of his homeward voyage, they were de- 
layed by contrary winds for the space of ten days, and then 
clearing the capes of Virginia, and being once fairly launched 
upon the mighty deep, they met with no further impedi- 
ments; but driving before a tempestuous gale and over a 
turbulent sea, they cast anchor in King's-road, Bristol, on 
the 28th day of April, just thirty days from land to land. 

"We had in our passage," he relates, "very high winds 
and tempestuous weather, which made the sea exceedingly 



324 A POPULAR LIFE OF GEORGE FOX. 

rough, the waves rising like mountains, so that both master 
and sailors wondered, and said, they never saw the like be- 
fore. But though the wind was strong, it set for the most 
part with us, so that we sailed before it; and the great God, 
who commands the winds, who is Lord of heaven, earth, 
and the seas, and whose wonders are seen in the deep, steered 
our course and preserved us from many imminent dangers. 
The same good hand of Providence which went with us and 
carried us safely over, watched over us on our return and 
brought us safely back again — thanksgiving and praises be 
to his holy name for ever!" 

"During the passage, we had many precious meetings, 
mostly two in the week, wherein the blessed presence of the 
Lord did greatly comfort us, and did often break in upon 
and tendered the company/' While engaged in a meeting 
of this nature, after the arrival of their vessel at King's-road, 
they were boarded by the press-master of a man-of-war, lying 
in that road-stead, who sat down quietly with the Quakers 
and the crew; and upon the breaking up of the meeting, ex- 
pressed himself much satisfied with it. Upon the solicitation 
of George Fox, he relinquished two of the four men he had 
pressed, one of whom was lame. 



A POPULAR LIFE OF GEORGE FOX. 325 



CHAPTER XVII. 



1673, 1674. Reproves some of his own followers — Apprehended at 
Tredington and committed to Worcester jail — His trials at the Wor- 
cester sessions and assizes — Sentenced to a premunire — Offered par- 
don by the king, bat refuses his liberty upon this condition — Is ac- 
quitted by Sir Matthew Hale. 



"Yea, and all that will live godly in Christ Jesus shall suffer persecution. But 
2vil men and seducers shall wok worse and worse, deceiving, and being deceived." 
2 Tim. iii. 1£, 1& 

Upon his landing at Bristol, he remained in that city for a 
short time, to be present at the great fair, where he expected 
to meet the celebrated William Penn, and many other Friends 
from London; he therefore wrote to his wife to join him 
there. After the great fair, he travelled up to London, pass- 
ing leisurely through several counties, and holding great 
meetings as he proceeded. In Wiltshire, he was exercised 
to reprove a portion of his own followers, who had shown a 
disposition to discontinue the women's meetings, which he 
had particularly recommended to be established, and had 
thereby caused a small disunion in the county. These par- 
ticular and exclusive meetings for the women, he says, "he 
was moved of the Lord to recommend to Friends, for the 
benefit of the Church of Christ; that faithful women, called 
to the belief of the Truth, made partakers of the same ever- 
lasting gospel of life and salvation as the men are, might in 
like manner come into the possession and practice of the 
gospel-order, and therein be meet helps unto the men in the 
restoration, in the service of Truth, in the affairs of the church, 
as they are outwardly in civil and temporal things. That so 
all the family of God, women as well as men, might know, 
profess, perform, and discharge their offices and services in 
28 



326 A POPULAR LIFE OF GEORGE FOX. 

the house of God, whereby the poor might be better taken 
care of, the younger sort instructed, informed, and taught in 
the way of God; the loose and disorderly reproved and ad- 
monished in the fear of the Lord; the clearness of persons 
proposing marriage, more closely and strictly inquired into 
in the wisdom of God; and all the members of the spiritual 
body, the church, might watch over and be helpful to each 
other in love." 

Thus, after having patiently heard the opposing parties, 
and having satisfactorily answered and refuted their objec- 
tions and cavils, he succeeded in re-establishing the women's 
meetings in that county. 

The participation of the women of this Society, both in 
the civil and religious affairs of the church, forms another 
striking peculiarity of this religious persuasion: it elevates 
the female character nearly to the same level as that of the 
male, giving to it a much greater importance than is yielded 
by any other class of Christians since the days of the apostles; 
when the holy and inspired women both ministered and 
prophesied in the church. This peculiarity originated, like 
most of their other practices, with their founder, and con- 
tinues in force up to the present day, with the full and per- 
fect consent of the whole body. 

After a very short stay in London, he, in company with 
his wife and some other branches of her family, paid a visit 
to William Penn at Rickmansworth, taking this visit on their 
road into the north. Upon leaving Rickmansworth, they 
continued their journey through Oxfordshire, visiting the 
different meetings of Friends as they proceeded ; and at Tre- 
dington in Worcestershire, they attended a meeting of about 
two hundred persons, held in a barn belonging to John Hal- 
ford, at whose house they were then staying. The meeting 
quietly dispersed, and G. Fox and several other Friends had 
retired into the house, when Henry Parker, a magistrate, and 
Rowland Hains, a clergyman, came to the place, and com- 
mitted George Fox and Thomas Lower, his wife's son-in- 
law, to Worcester jail. 

In this instance, the meeting having been dispersed before 






A POPULAR LIFE OF GEORGE FOX. 327 

the arrival of the justice, the committal was illegal, because 
the Conventicle Act gave no power for apprehension, unless 
the parties were found in the act of holding a- meeting. But 
in the case of the Quakers, their persecutors never scrupled 
to infringe the law; for, relying upon their unflinching and 
open attestation against all oaths, they always had a sure 
snare for them when once brought into the presence of a 
magistrate, who was empowered to tender the test-oaths upon 
any occasion, and to enforce the full penalties attached to 
the refusal to take them. 

These unjust proceedings, though sometimes resulting from 
a mistaken zeal, and from strong party feeling, were too often 
the result of malice and a bad persecuting spirit, which was 
clearly the case in this instance. George Fox having already 
had too much experience in these matters to expect a speedy 
deliverance, employed some Friend to escort his w 7 ife and 
daughter to their residence at Swarthmore; and shortly after 
wrote her the following letter:— 

"Dear Heart, 
"Thou seemedst to be a little grieved when I was speak- 
ing of prisons, and when I was taken. Be content with the 
will of God. For when I was at John Rouse's at Kingston, 
I had a foresight of my being taken prisoner; and when I 
was at Bray Doiley's in Oxfordshire, as I sat at supper, 1 
saw I was taken, and I saw I had a suffering to undergo. 
But the Lord's power is over all; blessed be his holy name 
for ever ! 

"George Fox." 

From Worcester jail they drew up a joint statement of 
their case, which they sent to Lord Windsor, the Lieutenant 
of the county, stating that they were arrested on their travels, 
while on a visit at the house of their friend, John Halford ; 
that when the magistrate came there, they were at no meet- 
ing, but were in the house discoursing together; that in his 
mittimus he complains "of several past meetings of many 
hundreds at a time," of which, as they know nothing, that 



328 A POPULAR LIFE OF GEORGE FOX. 

matter did not concern them; that he farther complains, 
"that no satisfactory account of our settlement or place of 
habitation appeared to him," which he contradicts in his own 
mittimus, mentioning therein the places of their abode and 
habitation. It then goes on to state all the particulars of 
their being there, and the reasons why they were going into 
the north, and that in consequence of their imprisonment, 
^ G. Fox's wife and her daughter were deprived of their pro- 
' tection, and were forced to get strangers to help them on 
their journey, &c. They asked the priest, "Whether this was 
his gospel, and their way of entertaining strangers?" and the 
justice, "Whether this was doing as he would be done by?" 
&c, &c. 

The application failed of procuring them any enlargement. 
Great interest, however, was made by the connexions of 
Thomas Lower for his release. His brother, Dr. Lower, as 
before stated, was one of the king's physicians, and w^as very 
intimate with the Hon. H. Savil, a gentleman of the king's 
bed-chamber, and brother to Lord Windsor; but as their in- 
terference only related to the liberation of Thomas Lower, 
he refused to avail himself of any advantage it might afford, 
and kept back the letter which might have procured his en- 
largement. Many of the bench were friendly disposed to- 
wards them, and disapproved of Parker's proceedings, and 
some even sent to advise them to speak but little in court, 
lest they should say any thing which might give umbrage to 
the bench, and that if they acted upon this advice, there was 
no doubt of their being discharged. Their hopes upon this 
point were, however, disappointed, for Parker showed such 
determined hostility in all his proceedings, and influenced so 
many of the bench to act with him, that, although their ap- 
prehension and commitment were both illegal, he succeeded 
in persecuting them by the infliction of a long imprisonment. 

On the 21st day of November, 1673, the last day of the 
sessions, they were called into court. G. Fox says, "When 
we entered the court, the bench were struck with paleness 
in their faces, and it was so long before any thing was spoken, 
that a butcher in the hall, cried out, ' What! are they afraid? 



A POPULAR LIFE OF GEORGE FOX. 329 

<Dare not the justices speak to them?' " At last Parker 
began a long oration to the bench, charging the prisoners in 
general terms with breaking the common law, without de- 
fining any thing, or instancing any one law that they had 
broken, and stating that he thought it a milder course to send 
these two men to jail, than to put his neighbours to a loss of 
two hundred pounds, which they would have sustained had 
he enforced the act against conventicles. This statement he 
well knew to be false; for these men were not taken at any 
meeting, nor had he evidence by which he could have con- 
victed either them or his neighbours, agreeably to the act. 

Having ended his invidious speech, the bench began with 
the examination of Thomas Lower, asking him the cause of 
his coming into this part of the country, to which he gave 
them a full account. G. Fox, interposing a few words at this 
part of his companion's examination, was stopped by the 
court, with a full assurance that he should have free liberty 
to say all that he wished upon his own examination, and that 
the magistrates would not insnare them. In his turn, the 
same queries were put to George Fox, who gave them a full 
account of his motives for coming through this country, one 
of which was to visit his aged mother, who had sent to say 
that she wished to see him again before her death; adding, 
"that Justice Parker, to aggravate the case, had made a great 
noise of there being some from London, some from the north, 
some from Cornwall, and some from Bristol, at the house when 
he was taken." This was in a manner, all but one family; for 
there was none from London, but himself; none from the 
north, but his wife and her daughter; none from Cornwall, but 
his son-in-law, Thomas Lower; nor any from Bristol, but one 
Friend, a merchant there, who met them as it were providen- 
tially, to assist his wife and daughter in their journey home- 
wards, when by their imprisonment they were deprived of 
their company and help. 

The chairman of the sessions, Justice Simpson, an old 
Presbyterian, then said: "Your relation or account is very 
innocent." 

After exchanging whispers with Parker, the chairman 

28* 



330 A POPULAR LIFE OF GEORGE FOX. 

stood up and said, "You, Mr. Fox, are a famous man, and all 
this may be true which you have said; but that we may be 
the better satisfied, will you take the oaths of allegiance and 
supremacy?" 

After acknowledging him to be a "famous man," and that 
his account was "very innocent," the chairman's old pres* 
byterian leaven of persecution peeps out in the malice of thi 
proposition, coming too from one who had himself sworn 
allegiance to all parties. For though his power was discre- 
tionary to put the oaths to any one, and whenever he thought 
fit, yet as the very nature of the oaths implied a suspicion of 
disloyalty and submission to the Pope — neither of which 
suspicions could be attached either to George Fox or to the 
Quakers, whose opinions on these subjects were at this time 
too well known to admit of any necessity of testing them by 
such oaths; they were put, therefore, as a handle for persecu- 
tion, which the particulars of this trial fully prove, and at the 
same time present us with a repetition of the same disgraceful 
scenes that took place at the Lancaster trials in 1663 — 1664. 

G. Fox replied to the above query, "Ye have said, 'that 
ye would not insnare us;' but this is a plain snare: for ye 
know we cannot take any oath." 

The clerk read the oaths to the court. 

G. Fox. "I never took an oath in my life, but have al- 
ways been true to the government: I was cast into prison 
at Derby, and kept a prisoner there six months, because I 
would not take up arms against the late King Charles at 
Worcester fight; and for going to meetings, was carried out 
of Leicestershire, and brought before Oliver Cromwell, as a 
plotter to bring in the present King Charles. And ye know 
in your consciences, that we, the people called Quakers, can- 
not take an oath, nor swear in any case, because Christ hath 
forbidden it. But as to the matter or substance contained 
in the oaths, this I can do and say, that I do own and ac- 
knowledge the king of England to be lawful heir and suc- 
cessor to the realm of England, and do abhor all plots and 
plotters, and contrivances against him; and I have nothing 
in my heart, but love and -good-will to him and to all men, 



A POPULAR LIFE OF GEORGE FOX. 331 

and desire his and their prosperity; the Lord knovveth it, 
before whom I stand an innocent man. And as to the oath 
of supremacy, I deny the pope, his power, and his religion, 
and abhor it with my heart." 

Court. " Give him the book, give him the book." 
G. Fox. "The book saith, 'Swear not at all.' " 
Chairman and Justices. "Take him aw T ay, jailer." 
G. Fox still continued his defence, and the bench became 
clamorous, and cried out, "Take him away; we shall have a 
meeting here. Why do ye not take him away ? That fellow 
(the jailer) loves to hear him preach!" G. Fox (stretching 
out his arm,) "The Lord forgive you, who cast me into 
prison for obeying the doctrine of Christ." "Thus," he 
says, "they broke their promise in the face of the county; 
for they promised that I should have free liberty to speak, 
but now denied it; and they promised that they would not 
insnare us, yet now they tendered me the oaths on purpose 
to insnare me." 

As soon as George Fox was removed, the court informed 
Thomas Lower that he was at liberty; but he began to 
reason with them upon the injustice of liberating him, at the 
same time they imprisoned his father under the same cir- 
cumstances. 

Chairman, " If you be not content, we will tender you 
the oaths also, and send you to your father." 

T. Lower. "Ye may do so, if ye think fit; but whether 
ye send me to prison or not, I intend to go and wait upon my 
father there; for that is now my business in this country." 

Justice Parker. "Do you think, Mr. Lower, that I had 
not cause to send your father and you to prison, when you 
had such a great meeting, that the parson of the parish com- 
plained to me that he had lost the greatest part of his parish- 
ishioners; so that when he comes among them, he has 
scarcely any auditors left?" 

T. Lower. "I have heard that the priest of that parish 
comes so seldom to visit his flock (but once, it may be, or 
twice in a year, to gather up his tithes) that it was but charity 
in my father to visit such a forlorn and forsaken flock; there- 



332 A POPULAR LIFE OF GEORGE FOX. 

fore, thou hast no occasion to send my father to prison for 
visiting them, or for teaching, instructing, and directing them 
to Christ their true Teacher, who had so little comfort or 
benefit from their pretended pastor, who comes among them 
only to seek for 'his gain from his quarter/ " 

The justices laughed heartily at this exposure of Dr. 
Crowder, the priest in question, who was then sitting upon 
the bench, although unknown to Thomas Lower, and who 
had the good sense to remain silent and not undertake his 
vindication in a matter so notoriously true. As soon, how- 
ever, as Thomas Lower had withdrawn, he felt so nettled at 
the raillery and jokes that assailed him on all sides, that ho 
afterwards threatened T. Lower, to sue him in the bishop's 
court for defamation. The latter, upon hearing of the doc- 
tor's threats, sent him word, that he would answer his suit, 
let him begin it when he would, and that he would bring 
his whole parish in evidence against him. This reply in 
some measure cooled the doctor's desire for legal redress, but 
was not sufficient to keep him altogether quiet; for, goin<; 
one day to the jail, in order to convince George Fox that 
Christ had not forbidden swearing before a magistrate, George 
Fox asked him to prove his assertion out of the Scriptures; 
whereupon he instanced that saying of St. Paul, "All things 
are lawful unto me." — 1 Cor. vi. 12. "And if all things 
were lawful unto him, then swearing was lawful unto him." 
"By this argument," said G. Fox, "thou mayest also affirm 
that drunkenness, adultery, and all manner of sin and wick- 
edness is lawful also, as well as swearing." "Why," said 
the doctor, "do you hold that adultery is unlawful?" "Yes," 
said G. Fox, "that I do." "Why, then," said the doctor, 
"this contradicts the saying of St Paul." G. Fox, there- 
fore, called the attention of the jailer and others present to 
the strange doctrine advanced by Dr. Crowder as orthodox, 
viz., "that drunkenness, swearing, adultery, and such like 
things, were lawful." The doctor replied, "that he would 
give it under his hand," and immediately took a pen; but 
what he then wrote was very different to the assertion he 
had just made. 



A POPULAR LIFE OF GEORGE FOX. 333 

Very soon after the sessions, some of the Friends in Lon- 
don procured a writ of habeas corpus to remove him out of 
the jurisdiction of the Worcester magistrates. By this sum- 
mons he was brought into the Court of King's Bench in 
London, before Judge Wild, and upon the return of the writ, 
was called into court the next day. The king's attorney, 
Jones, and another counsellor after him, spoke ably in his 
defence; "the three judges also/' he says, "behaved very 
moderately, and refrained from casting any reflecting words 
upon me." As soon as the cause had been fully stated, he 
obtained permission to speak, and then related the cause of 
their journey, the manner of their being taken, and com- 
mitted, and time they had already lain in prison. He also re- 
lated what declaration he had offered to make to the justices 
respecting the oath of allegiance and supremacy, which he 
would willingly sign. After being fully heard, he was in- 
formed by the court, that he was no longer in the jurisdiction 
of the sheriff of Worcester, but of the King's Bench. He 
was then delivered to the custody of an officer of that court, 
who gave him liberty to go to a friend's house in the city, 
where he lodged that night, and the next morning, at the 
appointed hour, surrendered himself punctually to the same 
officer. 

As a proof of the malicious purpose of Parker and some 
other of the Worcester magistrates, they followed him to 
town, and moved the court by four counsellors, that he might 
be remanded to their jurisdiction, alleging that he was a mis- 
chievous plotter and a dangerous character; and even ascribed 
his son's act of filial duty (in remaining to attend upon his 
father, in jail after his own liberation) to the base motive of 
carrying on some secret design. In consequence of these 
pleadings, the judges gave judgment, "that he should be sent 
down to Worcester sessions:" but informed the prisoner that 
he might put in bail for his appearance, and for his good be- 
haviour in the mean time. 

G. Fox. "I never was of ill behaviour in my life; and 
you, the four judges, might as well put the oath to me here, 
as to send me to Worcester sessions to be insnared by the 



334 A POPULAR LIFE OF GEOEGE FOX. 

magistrates, in putting the oath to me, and sentencing me to 
a premunire, who never took an oath in my life. If I shall 
break my yea or nay, I am content to suffer the same penalty 
as those who break their oaths." 

Considering himself to be quite innocent of any breach of 
the law, and to be illegally committed and unjustly detained, 
he refused to give any bail. The judges therefore permitted 
this very dangerous man and mischievous plotter to go at 
large, as, had been repeatedly done before, under similar cir- 
cumstances, resting quite satisfied, that, upon his bare word, 
they might fully rely upon his punctual surrender of him- 
self. He was permitted to go down to Worcester at his own 
leisure, thus giving the lie to their own judgments, and of- 
fering another striking repetition of the inconsistency of 
men's actions, when blinded by party feeling; more espe- 
cially when that party feeling happens to be on the subject 
of religious prejudices. 

1674. On the 31st of January, George Fox surrendered 
himself at Worcester, and having obtained information, that 
Justice Parker and the clerk of the peace, had agreed pur- 
posely to omit his name in the calendar, in order that, by 
not being called before the judge, he might lie in prison till 
the next sessions. He consequently employed the judge's 
son, who was a counsellor, to move in court for his appear- 
ance; and upon entering the court, once more found himself 
in the presence of his old adversary, Judge Turner, who on 
a former occasion had tendered him the oath, and had pre- 
munired him at Lancaster. 

Judge. "What is your desire, George Fox?" 
G. Fox. "My liberty, according to justice/' 
Judge. "You lay upon oath; will you take it?" 
G. Fox requested that he would hear the manner of his 
being taken and committed, and then gave him a full ac- 
count of all the pircumstances the same as before stated, 
adding also these words: "Since my imprisonment, I have 
been informed that my mother, who was an ancient tender 
woman, had desired to see me before her death, hearing that 
I was stopped and imprisoned on my journey, so that I was 



A POPULAR LIFE OF GEORGE FOX. 335 

not likely to come and see her, it struck her so, that she 
died soon after, which is a very hard thing to me." 

Judge. "Will you take the oaths?" 

G. Fox. "I cannot take any oath for conscience' sake; 
and I do believe, that thou and all of you know, in your 
consciences, that it is for conscience' sake I cannot swear at 
all." He then declared what he would say and sign, "in 
owning the king's right to the government, and in denying 
the pope and his pretended power, and all plotters, plots and 
conspiracies against the government." 

It appeared that Judge Turner was disposed to have given 
him his liberty, but was stirred up against it by the misre- 
presentations of Parker; and wishing to rid himself of so 
troublesome an affair, in which he had already had some ex- 
perience, he referred his case to the sessions, desiring the 
magistrates would make an end of it there, and not trouble 
the assizes with it any more. 

George Fox must have remained a prisoner till the next 
sessions, through the malignity of Parker, had not the 
friendly interference of some of the bench procured him the 
liberty of the city, and allowed him to lodge at a Friend's 
house till the approach of the session. 

During this interval, he tells us, "I had some service for 
the Lord, with several that came to visit me. At one time, 
there came three nonconformist priests, and two lawyers, to 
discourse with me; one of the priests undertaking to prove, 
'That the Scriptures are the only rule of life.' After I had 
defeated this proof, I had a fit opportunity to open to them 
the right and proper use, service, and excellency of the 
Scriptures; and to show, that the Spirit of God, which was 
given to every one to profit withal, the grace of God which 
bringeth salvation, and which hath appeared to all men, and 
teacheth them that obey it, to deny ungodliness and worldly 
lusts, and to live soberly, righteously, and godly in the pre 4 - 
sent world; that this, I say, is the most fit, proper, and uni- 
versal rule, that God hath given to all mankind, by which 
to rule, direct, govern, and order their lives." 

This doctrine of the "Inward Light," which forms the 



336 a POPULAR LIFE OF GEORGE FOX. 

foundation-stone and important feature of Quakerism, is 
based upon the broadest principle of Christianity, that Christ 
came to save all men by his death, Gentiles as well as Jews; 
for, as St. Peter says, "God is no respecter of persons; but 
in every nation he that feareth him, and worketh righteous- 
ness, is accepted with him." — Acts x. 35. It is the universal 
principle of the gospel, and the bond of unity of all Chris- 
tians; it is the centre from which all sectarian differences 
diverge, and it is the common point of their re-union; it is 
the grand rule of faith and doctrine, and if a man does but feel 
and admit this principle, it is of little importance whether 
he enters a church as an evangelist or as a Puseyite; for this 
principle, since it is the grace of God and cannot err, must 
lead all Christians into love and unity, and teach them to 
regard, with charitable allowance, that bias of opinion and 
fallibility of judgment to w T hich we are all prone. All stick- 
lers for forms, ceremonies, and superstitions, are, as George 
Fox truly says, only "sect-makers," who are striving to im- 
pose the yoke of their law upon the freedom of the gospel. 

If the Scriptures are the only rule of life, what principle 
is it that enables the heathen to distinguish between good 
and evil, who may never have heard of, or seen the Scrip- 
tures? St. Paul says, "For when the Gentiles, which have 
not the law, do by nature the things contained in the law, 
these, having not the law, are a law unto themselves: which 
show the work of the law written in their hearts, their con- 
science bearing witness, and their thoughts in the meanwhile 
accusing or else excusing one another." — Rom. ii. 14, 15. 
By which we are to understand, that this law of God, which 
is written in the hearts of all mankind, is an efficient rule 
of itself, when its dictates are faithfully obeyed, to lead from 
evil to good, to sanctify the heart, and to prepare it for the 
full reception and comprehension of the revealed will of 
God, given us through the Scriptures. 

"Christianity is a new creation," says Luther; "it seizes 
on the inward man, and transforms it so, that man has no 
longer need that other men should impose rules upon him; 
but aided by God's grace, he can of himself and by himself, 



A POPULAR LIFE OF GEORGE FO 

recognise what is true, and do what is good."* Thus was 
this principle admitted by the early reformers. 

The doctrine of perfection, or freedom from sin through 
the sanctifying blood of Christ Jesus, the attainment of 
which, the Quakers maintained, was the duty of all Chris- 
tians to strive for, was also a subject of continual discussion 
between them and other professions. The following dis- 
course upon this point, took place between G. Fox and a 
clergyman of the establishment. 

He asked G. Fox. "If he was grown up to perfection?" 

G. Fox. "What I am, I am by the grace of God." 

Priest. "It is a modest and civil answer. But, 'If we 
say we have no sin, we deceive ourselves, and the truth is 
not in us.' " 

G. Fox. "The same apostle says, 'If we say that we have 
not sinned, we make him a liar, and his word is not in us.' 
Who came to destroy sin, and take away sin. So there is a 
time for them to confess their sin, and to forsake it, and to 
know the blood of Christ to cleanse from all sin." 

Priest. "Was Adam perfect before he fell? and were 
not all God's works perfect?" 

G. Fox. "There might be a perfection as Adam had, and 
a falling from it. But there is a perfection in Christ above 
Adam and beyond falling; and it is the work of the minis- 
ters of Christ to present every man perfect in Christ; for_ 
the perfecting of whom, they had their gifts from Christ ; 
therefore, they that deny perfection deny the work of the 
ministry, and the gifts which Christ gave for the perfecting 
of the saints." 

Priest. "We must always be striving." 

G. Fox. "It is a sad and comfortless striving, to strive 
w T ith a belief that we shall never overcome. Paul, who cried 
out of the body of death, did also 'thank God, who gave him 
the victory through the Lord Jesus Christ.' So there is a 
time of crying out for want of victory, and a time of praising 



* D'Aubigne's Reformation, vol. in. book x. chap. ix. p. 318. 
29 



338 A POPULAR LIFE OF GEORGE FOX. 

God for the victory. Paul farther said, 'There is no con- 
demnation to them that are in Christ Jesus/ " 

Priest. "Job was not perfect." 

G. Fox. "God said, 'Job was a perfect man, and that he 
did shun evil;' and the devil was forced to confess, that 'God 
had set a hedge about him;' which was not an outward hedge, 
but the invisible, heavenly power." 

Priest. "Job said, 'He chargeth his angels with folly, and 
the heavens are not clean in his sight.' " 

G. Fox. "That is a mistake, it was not Job that said so, 
but Eliphaz who contended against Job." 

Priest. "Well, what say you to that scripture, 'The just- 
est man that is, sinneth seven times a day.' " 

G. Fox. "Why, truly, there is no such scripture." And 
with that the priest's mouth was stopped. 

The quarter sessions began on the 29th of February, and 
the chairman, Justice Street, followed in Parker's track by 
misrepresenting the facts of the case to the court. He en- 
deavoured to excite a feeling of alarm about the large meet- 
ing held at Tredington, consisting, as he said, of people from 
all parts of the nation, and to the terrifying of the king's 
subjects, &c, &c, being much the same kind of statement as 
had been before made by the former chairman, Simpson. 

G. Fox having obtained permission to speak, and having 
shown, as he did on the former examination, that the people 
from all parts of the nation, with the exception of one person 
from Bristol, were only a few members of his own family, 
added, "And we did not meet in any way or manner that 
could occasion terror to any of the king's subjects, for we 
met peaceably and quietly, without arms; and I do not be 
lieve you can produce any one, who could say he was terri- 
fied with our meeting. As to the oaths, 1 have already 
shown why I cannot take them, and also what I am willing 
to say or sign in lieu of them." 

The oaths were then read up in court, and afterwards the 
indictment was read to the jury, who were already sworn. 

Chairman. "Are you guilty, George Fox?" 

G. Fox. "Nay; for it is a great bundle of lies. Dost 



A POPULAR LIFE OF GEORGE FOX. 339 

thou not know in thy conscience that the statements in the 
indictment are lies?" 

Chairman. "It is our form." 

G. Fox. "It is not a true form, then." 

Chairman. "Are you guilty?" 

G. Fox. Nay, I am not guilty of the matter, nor of the 
form; for I am against the pope and popery, and do acknow- 
ledge and will set my hand to that." 

The chairman then instructed the jury what they should 
say and do, and what they should write on the back of the 
indictment. 

G. Fox, to the jury. "It is for Christ's sake, and in obe- 
dience to his and his apostles' command, that I cannot swear; 
therefore, take heed what ye do, for before his judgment-seat 
shall ye all be brought." 

Chairman. "This is canting" 

G. Fox. "If to confess Christ our Lord and Saviour, and 
to obey his command, be called canting by a judge of a court, 
it is to little purpose for me to say more among you; yet ye 
shall see that I am a Christian, and will show forth Chris- 
tianity, and my innocency shall be manifest." 

The character of George Fox had now been so long before 
the public in various shapes creditable to himself, that his 
case at Worcester excited a strong sensation on his behalf, 
which upon this occasion was shown by the silence and re- 
spectful behaviour of the court, at the end of this examination ; 
many of the magistrates, and all the by-standers, evincing a 
deep interest, on account of his known integrity, and his many 
persecutions. "The people," he says, " were generally tender, 
as if they had been in a meeting." Some of the justices 
wished that the persecution might be stopped here, and that 
he might be liberated; protesting, that they were satisfied he 
was not the dangerous character represented by his persecu- 
tors. Parker, in order to pacify this feeling, seemed to assent 
to it, and promised these magistrates that the thing should 
be done, and that he would apply to the king for a "noli 
prosequi" which, however, he never did, nor ever intended 
to do. 



340 A POrULAE LIFE OF GEORGE FOX. 






He was again called into court, and the jury found a ver- 
dict against him, which he traversed. He was then required 
to put in bail for his appearance at the next sessions, but this 
he refused on the same grounds of objection that he had 
formerly alleged at the court of King's Bench in London. 
Although it was opposed to the wish of many upon the bench, 
the chairman sent him to jail, and would have kept him there 
had it not been for the interference of the moderate magis- 
trates, who liberated him two hours afterwards, upon his own 
bare promise to appear w r hen called upon. 

As soon as he could procure a copy of his own indictment, 
he went up to London, where he was again brought into the 
court of King's Bench, by an "habeas corpus," chiefly owing 
to the zeal of his London friends, who left no means untried 
to snatch him out of the clutches of his Worcester enemies. 
But as his case had proceeded so far at Worcester, the London 
court refused to interfere, and left him to appear there again. 
He remained in London to attend the great annual meeting 
of the Society, held that year in the spring, and at its close 
went down to Worcester, to surrender himself at the ensuing 
sessions in May. 

Being called to the bar, and the indictment being read, 
some scruple arose among the jury concerning it; when the 
chairman, Justice Street, immediately ordered the oaths to be 
read and tendered to him again." 

G. Fox. "I come now to try the traverse of my indict- 
ment; and thy tendering me the oaths anew, is a new snare. 
I request to know whether the oaths are to be tendered to 
the king's subjects, or to the subjects of foreign princes?" 

Chairman. "To the subjects of this realm." 

G. Fox. "Then, you have not named me a subject in the 
indictment, and therefore have not brought me within the 
statute." 

Chairman, (crying out.) "Read the oath to him!" 

G. Fox. "I require justice; and again I wish to know 
whether the sessions ought not to have been holden for the 
king, and the body of the county?" 

Chairman, "Yes." 



A POPULAR LIFE OF GEORGE FOX. 341 

G. Fox. "Then you have left the king out of the indict- 
ment; how then can you proceed upon this indictment, to a 
trial between the king and me, seeing the king is left out?" 

Chairman. "The king was in before/ 3 

G. Fox. "But the king's name being left out here, is a 
great error in the indictment, and sufficient, as I am informed, 
to quash it. Besides, I was committed by the name of George 
Fox of London ; but now I am indicted by the name of George 
Fox of Tredington, in the county of Worcester. I therefore 
wish the jury to consider, how they can find me guilty upon 
that indictment, seeing I am not of the place the indictment 
mentions?" 

Chairman. "There certainly are errors in the indictment; 
but you may take your remedy in its proper place." 

G. Fox. "You know that we are a people that suffer all 
things, and bear all things; and therefore ye use us thus, be- 
cause we cannot revenge ourselves; but we leave our cause 
to the Lord." 

Chairman. "The oath hath been tendered to you several 
times, and we will have some satisfaction from you concern- 
ing the oath." 

G. Fox. "I offer the same declaration instead of the oath, 
which I have offered to the judges before. But seeing ye 
put the oath anew to me, I desire to know, whether the in- 
dictment is quashed or not?" 

Chairman, not regarding this question, told the jury, "They 
might go out." Some of them expressed themselves dissa- 
tisfied, and the judge told them, "They had heard a man 
swear that the oath was tendered to him the last sessions;" 
and he directed them how they should find. 

G. Fox. "Thou shouldest leave the jury to their own 
consciences." After they had found a verdict of "Guilty," 
G. Fox said to them, " 'How can ye satisfy yourselves to find 
me guilty upon that indictment, which is laid so false, and 
has so manyerrorsinit?' They could make but little answer," 
he says; "yet one, who seemed to be the worst of them, 
would have taken me by the hand: but I put him by, saying, 
i How now, Judas, hast thou betrayed me, and dost thou now 



342 A POPULAR LIFE OF GEORGE FOX. 

come with a kiss?' So I bid both him and the rest re- 
pent." 

Chairman. "I wish you to consider, Mr. Fox, how fa- 
vourable the court has been to you." 

G. Fox. "How canst thou say so? Was ever a man 
worse dealt by, than 1 have been in this case, who was 
stopped in my journey, when travelling upon my lawful oc- 
casions, and imprisoned without a cause; and now have had 
oaths put to me only for a snare? I desire thou wouldest 
answer me in the presence of the Lord, in whose presence 
we all are, whether this oath is not tendered to me in envy?" 

Chairman. "Would you had never come here, to trouble 
us and the county." 

G. Fox. "I came not hither of myself, but was brought, 
being stopped in my journey. I have not troubled you, but 
ye have brought trouble upon yourselves." 

Chairman. "Well, the sentence which I have to pass is a 
very sad one." 

G. Fox. "I wish to know, whether what thou art going 
to say is by way of passing sentence, or for information ; for 
I have many things to say, and more errors to assign in the 
indictment, besides those I have already mentioned, to stop 
thee from giving sentence against me upon that indictment." 

Chairman. "I am going to show you the danger of a pre- 
munire, which is loss of your liberty, and of all your goods 
and chattels, and to suffer imprisonment during life. But I 
do not deliver this as the sentence of the court upon you, 
but as an admonition. Take him away, jailer." 

"I expected to have been called again to hear sentence, but 
when I was gone out of the court, the clerk of the peace, 
(whose name was Twitty,) asked the chairman, as I was 
informed, whether that which he had spoken to me should 
stand for sentence? And he consulting with some of the 
justices, told him, 'Yes, that was the sentence, and should 
stand/ This was done behind my back, to save himself from 
shame in the face of the county. Many of the justices, and 
the generality of the people, were moderate and civil; and 
John Ashley, a lawyer, was friendly to me, both the time 
before and now, speaking on my behalf, and pleading the 



A POPULAR LIFE OF GEORGE FOX. 3 [3 

errors of the indictment for me; but Justice Street, the jud^e 
of the court, would not regard them, but overruled all. The 
latter told some of my friends the morning before the trial, 
1 that if he had been on the bench the first sessions, he would 
not have tendered me the oath; but if I had been convicted 
of being at a conventicle, he would have proceeded against 
me according to law; and he was sorry that I ever came be- 
fore him.' Yet he maliciously tendered the oath to me in 
the court again, when I was to have tried my traverse upon 
the indictment. But the Lord pleaded my cause, and met 
both with him and Justice Simpson, who insnared me with 
the oath the first sessions; for Simpson's son was arraigned 
not long after, at the same bar for murder. And Street, who, 
as he came down from London, after the judges had returned 
me back from the King's Bench to Worcester, said, 'Now I 
was returned to them, I should lie in prison and rot,' had 
his daughter, whom he so doted on, that she was called his 
idol, brought dead from London in a hearse to the same inn 
where he had spoken these words. People took much notice 
of the hand of God, how suddenly it was upon him; but it 
rather hardened than tendered him, as his carriage afterwards 
showed." 

"After I was returned to prison, several came to see me; 
and among others, the Earl of Salisbury's son, who was very 
loving, and troubled that they had dealt so wickedly by me. 
He stayed about two hours with me, and took a copy of the 
errors in the indictment in writing." 

As he was now fixed in jail by a premunire, his wife came 
up from the north to be with him, and her services became 
very essential; for he was attacked by a severe illness, and 
reduced to so low an ebb, that his recovery was for some 
time despaired of by his friends, who took every possible 
measure to obtain his enlargement, which now became more 
necessary on account of his health. In consequence of their 
exertions, the king offered him a free pardon, which he de- 
clined accepting, because he could not do it without dero- 
gating from the innocency of his cause. On account of his 
severe illness, Parker was at length induced to order him 
some indulgences. 



344 A POPULAR LIFE OF GEORGE FOX. 

No other way offering for his release but the king's free 
pardon, of which he did not choose to avail himself: his 
wife determined to try the effect of another personal inter- 
view with the king, and repaired to the court, where she 
explained to his Majesty all the particulars of his case, and 
that, as by the sentence of premunire, he was now the king's 
prisoner, she hoped he would be graciously pleased to com- 
mand his release. The king listened attentively to her state- 
ment, and speaking kindly to her, referred her to the lord 
keeper, who said that the king could not release except by 
a pardon. But this favour he might have had long before, 
had he been free to accept of it; and the king had observed 
to Thomas Moore, who had interceded for him on the former 
occasion, "That he (G. Fox) need not scruple being released 
by a pardon, for many a man, that was innocent as a child, 
had had a pardon granted him." But as George Fox "had 
rather have laid in prison all his days, than have come out 
in any way dishonourable to truth, he chose to have the va- 
lidity of his indictment tried before the judges." He em- 
ployed as counsel, Thomas Corbett, a man of superior intel- 
ligence, who took so original a view of his sentence, as to 
overthrow the generally received opinions on the nature of 
a premunire. 

He was once more brought up to the King's Bench bar 
by a "habeas corpus." "The under-sheriff," he says, "set 
forward with me the 4th of the twelfth month, (December) 
there being also in the coach the clerk of the peace, and 
some others. The clerk had been my enemy all along, and 
now sought to insnare me in discourse; but I saw and 
shunned him. He asked me, 'What I would do with the 
errors of the indictment?' I told him, 'they should be tried, 
and every action should crown itself.' He also quarrelled 
with me for calling their ministers priests. I asked him, 
'If the law did not call them so?' He then asked, 'What I 
thought of the Church of England ? were there no Christians 
among them?' I said, 'They are all called so, and there are 
many tender people among them.' " 

"They arrived in London, the 8th of the same month, 



A rOPULAIt LIFE OF GEORGE FOX. 346 

and on the 11th day, I was brought before the lour judges at 
the Kind's Bench, where Counsellor Corbett started a new 
plea. He told the judges, 'they could not imprison any man 
upon a premunire. 5 Wereupon the chief justice, Sir Mat- 
thew Hale, said, 'Mr. Corbett, you should have come sooner, 
at the beginning of the term, with this plea. 5 He answered, 
4 We could not get a copy of the return and the indictment/ 
The judge replied, 'You should have told us, and we would 
have forced them to have made a return sooner. 5 Then said 
Judge Wild, 'Mr. Corbett, you go upon general terms; and 
if it be so, as you say, we have committed many errors at 
the Old Bailey, and in other courts. 5 Mr. Corbett was posi- 
tive that by law they could not imprison upon a premunire. 
The chief judge said, 'There is summons in the statute. 5 
'Yes, 5 said Corbett, 'but summons is not imprisoment, for 
summons is in order to a trial. 5 'Well, 5 said the judge, 'we 
must have time to look in our books, and consult the sta- 
tutes. 5 So the hearing w r as put off till the next day. 55 

"The next day the judges chose to waive this plea, and 
begin with the errors of the indictment; and when they 
came to be opened, they were so many and gross, that the 
judges were all of opinion that the indictment was quashed 
and void, and that I ought to have my liberty. There were 
that day several great men, lords and others, who had the 
oaths of allegiance and supremacy tendered to them in open 
court, just before my trial came on; and some of my adver- 
saries moved the judges that the oaths might be tendered to 
me, telling them, 'I was a dangerous man to be at liberty. 5 
But Sir Matthew Hale said, 'he had indeed heard some such 
reports, but he had also heard many more good reports of 
me; 5 so he, with the rest of the judges, ordered me to be 
freed by proclamation. Thus, after I had suffered imprison- 
ment a year and almost two months for nothing, I was fully 
set at liberty upon a trial of the errors of my indictment, 
without receiving any pardon, or coming under any obliga- 
tion or engagement whatsoever, and the Lord 5 s everlasting 
power went over all, to his glory and praise. Counsellor 
Corbett acquired great fame by it; for many of the lawyers 



346 A POPULAR LIFE OF GEORGE FOX. 

told him, 'He had brought that to light, which had not. been 
known before, as to not imprisoning upon a premunire.' 
After the trial, one of the judges said to him, 'You have 
obtained a great deal of honour by pleading George Fox's 
cause in court.' " 

Besides suffering from a variety of other vexatious arrests, 
this was the fifth long imprisonment, endured under circum- 
stances of cruel and aggravated hardships, which befell this 
truly loyal and peaceable subject; who was stigmatized, in 
turns, by all parties, as a mischievous character, a plotter 
against the state, and a misleader of the people; to which 
unjust charges his whole life gave a full contradiction. The 
real sum of his offending was, that he had undauntedly de- 
nounced priestcraft in all its forms, and had preached the 
necessity of a pure and holy life, and had insisted upon a 
self-denial and renouncement of the world, far from agreea- 
ble to the practice of the worldly-minded and self-interested 
preachers of all other contending churches, who, dreading 
the prevalence of such opinions, and their consequent expo- 
sure, became naturally his persecutors and oppressors. 



A POPULAR LIFE OF GEORGE FOX. 347 



CHAPTER XVIII. 

1675 — 1677. Publishes a declaration — Writes to the king — Retires 
to Swarthmore — Travels into Holland — His letter to the Princess 
Elizabeth of Herwerden in Suabia — His letter to the King of Poland 
on religious persecution. 



" Love not the world, neither the things that are in the world. If any man love 
the world, the love of the Father is not in him. For all that is in the world, the 
lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, 
but is of the world. And the world passeth away, and the lust thereof: but he 
that doeth the will of God abideth for ever." — 1 John ii. 15 — 17. 

His declaration to the judges respecting the oath of alle- 
giance and supremacy, to which we have alluded several 
times in the foregoing chapter, is as follows: — 

"This I do in the truth, and in the presence of God de- 
clare, that King Charles the Second is lawful king of this 
realm, and of all other, his dominions; that he was brought 
in, and set up king over this realm by the power of God: 
and 1 have nothing but love and good-will to him and all 
his subjects, and desire his prosperity and eternal good. I 
do utterly abhor and deny the pope's power and supremacy, 
and all his superstitious and idolatrous inventions; and do 
affirm, that he hath no power to absolve sin. I do abhor and 
detest the murdering of princes or other people, by plots and 
contrivances. And, likewise, I do deny all plots and con- 
trivances, and plotters and contrivers against the king and 
his subjects; knowing them to be the works of darkness, the 
fruits of an evil spirit, against the peace of the kingdom, and 
not from the Spirit of God, the fruit of which is love. I 
dare not take an oath, because it is forbidden by Christ and 
the apostle; but if I break my yea or nay, let me suffer the 
same penalty as they that break their oaths. 

"George Fox." 



348 A POPULAR LIFE OF GEORGE FOX. 

During the time of his imprisonment at Worcester, not- 
withstanding the interruptions of illness, and his frequent 
hurried journeys to London, his pen was employed upon the 
following works: — "A Warning to England." "To the 
Jews, proving by the prophets, that the Messiah is come." 
"Concerning Inspiration, Revelation, and Prophecy." 
"Against all Vain Disputes." "For all Bishops and Minis- 
ters to try themselves by the Scriptures." "To such as 
say, 4 We love none but ourselves/ " "Our Testimony con- 
cerning Christ." "Concerning Swearing." 

Besides these, he wrote also an epistle to the king, stating 
the principles of Quakerism, which, he says, "was not writ- 
ten with particular relation to my own sufferings, but for the 
better information concerning our principles, as a people." 

"To the King. 

"The principles of the Quakers is the Spirit of Christ, 
who died for us, and is risen for our justification; by which 
we know we are his. He dwelleth in us by his Spirit, and 
by it we are led out of unrighteousness and ungodliness. It 
brings us to deny all plottings or contrivings against the 
king or any man. The Spirit of Christ brings us to deny 
all manner of ungodliness, and the devil and his works. It 
brings us to seek the peace and good of all men, and to live 
peaceably, and leads us from such evil actions as the magis- 
trate's sword takes hold upon. 

"Our desire and labour is, that all who profess themselves 
Christians, may walk in this Spirit, that through it they may 
mortify the deeds of the flesh, and by its sword may cut 
down sin and evil in themselves," &c. 

"That Spirit, which leads people from all manner of sin 
and evil, is one with the magistrate's power and with the 
righteous law; for the law being added because of transgres- 
sion, that Spirit which leads out of transgression, must, needs 
be one with that law which is against transgressors. So that 
Spirit which leads out of transgression, is the good Spirit of 
Christ, and is one with the magistrate's in the higher power, 
and owns it and them: but that spirit which leads into trans- 



A POPULAR LIFE OF GEORGE FOX. 349 

gression, is the bad spirit, is against the law, against the 
magistrates, and makes them a great deal of troublesome 
work. Now the manifestation of the good Spirit is given 
to every man to profit withal; and no man can profit in the 
things of God, but by the Spirit of God, which brings to 
deny all evil and sin. It is said of Israel, Nehem. ix., 'The 
Lord gave them his good Spirit to instruct them, yet the}' 
rebelled against it,' &c. 

" We are a people, who, in tenderness of conscience to the 
command of Christ and his apostle, cannot swear; for we 
are commanded in Matt. v. and James v., to keep to yea and 
nay, and not swear at all: neither by heaven, nor by the 
earth, nor by any other oath, lest we go into evil, and fall 
into condemnation. The words of Christ are these: 'Ye 
have heard that it hath been said by (or to) them of old 
time, thou shalt not forswear thyself, but shalt perform unto 
the Lord thine oaths/ These were true and solemn oaths, 
which they who made, ought to have performed in old time: 
but these Christ and his apostles forbid in the gospel times, 
as well as false and vain oaths. If we could take any oath 
at all, we would take the oath of allegiance, as knowing that 
King Charles was by the power of God brought into Eng- 
land, and set up king of England, &c, over the heads of our 
old persecutors; and as for the pope's supremacy, we do 
utterly deny it. But Christ and the apostles having com- 
manded us not to swear, but to keep to yea and nay, we 
dare not break their commands; and therefore many have 
put the oath to us as a snare, that they might make prey of 
us. Our denying to swear is not in wilfulness, stubbornness, 
or contempt, but only in obedience to the command of Christ 
and the apostle; and we are content, if we break our yea 
and nay, to suffer the same penalty that they should who 
break their oaths. We desire, therefore, that the king would 
take this into consideration, and also how long we have suf- 
fered in this case. This is from one who desires the eternal 
good and prosperity of the king, and all his subjects in the 
Lord Jesus Christ. 

" George Fox." 



350 A POPULAR LIFE OF GEORGE FOX. 

1675. George Fox took up his abode in London till after 
the yearly assembly of the Quakers, held this year in Lon- 
don, in the month of April, and then, in company with his 
wife and his daughter-in-law, Susan, went down to his wife's 
estate at Swarthmore in Lancashire, travelling by easy stages, 
and in a coach, on account of the debilitated state in which 
his illness at Worcester had left him. Here he quietly re- 
mained for the space of one year and nine months, to recruit 
his health and strength, already exhausted by great toils, in- 
clement exposures, cruel imprisonments, and severe illness. 
During this period of cessation from bodily labours, his ac- 
tive mind was not suffered to remain idle; for the intervals 
of leisure, when he was disengaged from visiters, were em- 
ployed in preparing the following works for the press, some 
of which were books and others only pamphlets. 

1. "Concerning Swearing." 

2. "None are successors of the prophets and apostles, but 
who succeed them in the same power and Holy Ghost that 
they were in." 

3. "Possession is above Profession; for professors now do 
persecute Christ in Spirit, as the professing Jews did perse- 
cute him outwardly in the days of his flesh." 

4. "To the Magistrates of Dantzic." 

5. "Cain against Abel; or an answer to the New Eng- 
land-man's laws." 

6. "To Friends at Nevis, concerning Watching." 

7. "A general Epistle to all Friends in America." 

8. "Concerning Caesar's due, and God's due." 

9. "Concerning the Ordering of Families." 

' 10. "The Spiritual Man judgeth all things." 

11. "Concerning the Higher Power." 

Besides these works, he wrote many epistles to different 
bodies of Friends, and a long one to the "Yearly Meeting," 
held in London, in 1676. He also collected and arranged 
all his various papers and official documents, relating to the 
different occurrences in which he had been engaged. 

While he remained at Swarthmore, died William Lampit, 
the incumbent of Ulverstone, the parish in which Swarlh- 



A POPULAR LIFE OF GEORGE FOX. 351 

more lies. G. Fox says of him, "He was an old deceiver, 
and perverter of the right way of the Lord, and a persecutor 
of the people of God. Much contest I had with him when 
I came into these parts. He had been an old false prophet; 
for in the year 1652, he prophesied, ana said he would wage 
his life upon it, 'that the Quakers would all vanish and come 
to naught within half a year:' but he came to naught him- 
self. For he continued in his false accusing of God's people 
till a little before he died, and then cried for a little rest. 

"To one of his hearers, that came to visit him before he 
died, he said, <I have been a preacher a long time, and thought 
I had lived well; but I did not think it had been so hard a 
thing to die.' " 

1677. On the 26th day of January in this year, George 
Fox left Swarthmore for the southern counties; but as he 
was still labouring under the effects of his late sufferings at 
Worcester, he was obliged to proceed with caution, and tra- 
velled by short stages, through the greater part of Yorkshire 
and the midland counties, holding public and private meet- 
ings in his way to London. Upon his arrival in the metro- 
polis, he assisted in the preparation of a remonstrance to the 
parliament from the Quakers, complaining that a third part 
of the estates of many members of their Society had been 
seized, upon the false plea of their being popish recusants. 

This statement of their grievances failed in procuring them 
any redress. He also was present at the annual meeting of 
the Society, and at its conclusion, visited William Penn, at 
his house at Worminghurst, in Sussex, where he remained 
for several weeks. Afterwards, in company with William 
Penn, Robert Barclay, the author of the celebrated Apology, 
George Keith, and several other Friends, he set out for 
Holland, and sailed from Harwich the latter end of May. 
George Keith was a man of ready wit, and great parts, but 
of an impetuous temper. Before his convincement, he had 
been bred a Presbyterian, and had taken his degree of Master 
of Arts, at one of the Universities. Some years after this 
occurrence, he was led away by the notions of Francis Mer- 
curius on the "Transmigration of the Soul;" and being re- 



352 A POPULAR LIFE OF GEORGE FOX. 

\ 

proved for the novel opinions which he then broached, he 
took offence, left the Quakers, and after stigmatizing the 
very doctrine he had once so ably defended with his pen, he 
entered the Episcopal church, as a tool to decry and abuse 
the Society from which he had apostatized. In 1702, about 
eleven years after the death of George Fox, he was sent over 
to America, to make proselytes and sow discord among the 
Quakers of Pennsylvania ; but finding himself either received 
with suspicion, or shunned as an apostate, he soon returned 
to England, where he was rewarded with the living of Ed- 
burton in Essex, of the annual value of c£l20. 

This travelling party was composed chiefly, if not entirely, 
of approved ministers of the Society, who, upon their land- 
ing, dispersed themselves in various routes: Wm. Penn pro- 
ceeding with one part into some of the German states, while 
George Fox and a few others, visited the different meetings 
in Holland, Friesland, Bremen, Embden, Hambro', Holstien, 
anef returned back through Oldenburgh to Amsterdam. This 
journey was attended with much inconvenience and fatigue, 
from their being mostly obliged to travel in open wagons, 
(in some places the only sort of conveyance to be met with,) 
exposed to the weather, which at this season was so remark- 
ably wet, that their clothes were often saturated for the space 
of three days together. In general, he was well received, 
respectfully treated, and attentively listened to, though in 
some places, he complains of a great darkness as to religious 
knowledge. "Many times," he says, "in mornings, and at 
noons and nights, at the inns, and on my ways, as I travelled, 
I spoke to the people, preaching the truth to them, warning 
them of the day of the Lord, and exhorting them to turn to 
the light and Spirit of God in themselves, that thereby they 
might be led out of evil." At Embden, the tide of public 
opinion had set so strongly against the Quakers, that they 
were banished from the city, their goods were confiscated, 
and a fine was imposed upon any inhabitant, for letting his 
house to any member of this persuasion. 

While he was at A msterdam, a solemn fast was proclaimed, 
which chanced to be held on the same day of the week as 



A POPULAR LIFE OF GEORGE FOX. 353 

that set apart by the Quakers for their usual meeting; and 
upon this occasion, their meeting-house was much crowded 
by strangers. George Fox says, "I was moved to declare T 
that no man by his wit and study, nor by reading history in 
his own will, could declare or know the generation of Christ, 
who was not begotten by the will of man, but by the will 
of God. After I had largely opened this doctrine, I showed 
them the difference between the true fast and the false, mani- 
festing that professed Christians, Jews, and Turks, were out 
of the true fast, and fasted for strife and debate, being under 
the band and fists of iniquity and oppression, wherewith they 
were smiting one another; but the pure hands were not lifted 
up to God. And though they did all appear to men to fast, 
and did hang down their heads for a day, like a bulrush, yet 
that was not the fast which God did accept; but in that state 
all their bones were dry, and when they called upon the 
Lord, He did not answer them, neither did their health grow; 
for they kept their own fasts and not the Lord's. I ex- 
horted them to keep the Lord's fast, which was to fast from 
sin and iniquity, strife and debate, violence and oppression, 
and to abstain from every appearance of evil. These things 
were opened to the astonishment of fasters, and the meeting 
ended peaceably and well." 

The day following, he held a large meeting at Haarlem, 
addressing the congregation (which was composed of many 
persuasions,) for several hours; and at the close, a Lutheran 
priest stood up, and said, "He had heard nothing but what 
was according to the word of God, and desired the blessing 
of the Lord might rest upon the Quakers and their assem- 
blies." Several others also acknowledged their unity with 
his preaching, saying, "They had never heard things so 
plainly opened to their understandings before." 

Two German priests of some note, being at Haarlem, re- 
quested a conference, "in which," he says, "I took the op- 
portunity to declare the way of truth, opening unto them 
how they might come to know God and Christ, and his law 
and gospel; and showing them, that they could never know 
it by study, nor philosophy, but by divine revelation through 

33* 



354 A POPULAR LIFE OF GEORGE FOX. 

the Spirit of God, opening to them in the stillness of their 
minds. The men were tender, and went away well satis- 
fied," 

At a large meeting at Harlingen, he expounded the happ}>- 
state of Adam and Eve in Paradise, whilst they kept God's 
commands; and the wo and misery that befell them, when 
they left those commands to follow the teachings of the 
serpent; and concluded, by pointing out how fallen man 
might regain that happy state. The priest of the place, "an 
ancient, grave man," rose up when he had concluded, and 
putting off his hat, said, "1 pray God to prosper and confirm 
that doctrine; for it is truth, and I have nothing against it." 
He then left the meeting to attend the service of his own 
congregation, which he shortened a half hour, in order that 
he might return and hear more from George Fox; but when 
he came the meeting was dispersed. 

During his stay at Amsterdam, he wrote the following ad- 
dresses and epistles, "as the Lord moved him by his Spirit 
thereunto:" "A Warning to the Inhabitants of the City of 
Oldenburgh," lately destroyed by fire. "A Warning to the 
City of Hamburgh." "An Epistle to the Ambassadors then 
in treaty for Peace at Nimeguen." "An Epistle to the 
Magistrates of Embden." He wrote also several books in 
answer to misrepresentations spread abroad by some priests 
and other inhabitants of Hamburgh, "to clear Truth and 
Friends from false charges and slanders." He w T rote also 
the following letter to the Princess Elizabeth of Herwerden, 
in Suabia. This lady was hereditary sovereign of the impe- 
rial and free town of Herwerden, or Herforden, in Southern 
Germany, and was so much esteemed for her exemplary vir- 
tue and piety, that "these qualities added more lustre to her 
name than her exalted rank." She governed her small ter- 
ritory so well, that she was much beloved by all her people. 
Several Quakers had, at different times, been received by her 
with much courtesy, and William Penn says of her: "Her 
meekness and humility appeared to me extraordinary; she 
did not consider the quality, but the merit of the people she 
entertained. She was abstemious in her living, and in apparel 



A POPULAR LIFE OF GEORGE FOX. 355 

void of all vain ornaments. I must needs say that her mind had 
a noble prospect : her eye was to a better and a more lasting 
inheritance than can be found below; which made her not 
overrate the honours of her station. I cannot forget her last 
words, when I took my leave of her: — 'Let me desire you 
to remember me, though I live at this distance, that you 
should never see me more. I thank you for this good time; 
and know and be assured, though my condition subjects me 
to divers temptations, yet my soul hath strong desires after 
the best things/ " 

The letter is as follows: — 

"Princess Elizabeth, 
"I have heard of thy tenderness towards the Lord and his 
holy truth, by some Friends that have visited thee, and also 
by some of thy letters, which I have seen; which indeed is a 
great thing for a person of thy quality to have such a tender 
mind after the Lord and his precious truth, seeing so many 
are swallowed up with voluptuousness, and the pleasures of 
the world; yet all make an outward profession of God and 
Christ one way or other, but without any deep sense and 
feeling of Him. For it is not many mighty nor wise of this 
world, that can become fools for Christ's sake, or can become 
low in the humility of Christ Jesus from their mighty state, 
through which they might receive a mightier estate, and a 
mightier kingdom, through the inward Holy Spirit, the di- 
vine light and power of God ; and a mightier wisdom, which 
is from above, pure and peaceable; which wisdom is above 
that which is earthly, sensual, and devilish, by which men 
destroy one another about their religious ways, worships, and 
churches: but this they have not from God nor Christ. The 
wisdom which is from above, by which all men were made 
and created, of which the holy fear of God in the heart is the 
beginning, keeps the heart clean. By this wisdom are all 
God's children to be ordered, and with it come to order all 
things to God's glory. This is the wisdom that is justified 
of her children. In this fear of God and wisdom, my desire 
is, that thou mayst be preserved to God's glory. For the 



356 A POPULAR LIFE OF GEORGE FOX. 

Lord is come to teach his people himself, and to set up his 
ensign, that the nations may flow unto it. There hath been 
an apostacy, since the apostles' days, from the divine light 
of Christ, which should have given them the ' light of the 
knowledge of the glory of God in the face of Christ Jesus;' 
and from the Holy Spirit, which would have led them to all 
truth; and therefore have people set up so many outward 
leaders, to give them knowledge; and also from the holy 
and precious faith, of which Jesus Christ is the author and 
finisher, which faith purifies the heart, and gives victory over 
that which separates from God; through which faith they 
have access to God, and in which faith they please God; the 
mystery of which is held in a pure conscience. And also, 
from the gospel which was preached in the apostles' days, 
(which gospel is the power of God,) which brings life and 
immortality to light in man and woman, by which people 
should have seen over the devil who has darkened them; 
which gospel will preserve all them that receive it in life and 
immortality. For the eyes of the people have been after 
men, and not after the Lord, who doth write his law in the 
hearts, and puts it into the minds of all the children of the 
new covenant of light, life, and grace; through which they 
all come to know the Lord, from the least to the greatest: 
so that the knowledge of the Lord may cover the earth, as 
the waters do the sea. 

"This work of the Lord is beginning again, as it was in 
the apostles' days; people shall come to receive an unction 
in them from the Holy One, by which they shall know all 
things, and shall not need any man to teach them, 'but as 
the anointing teacheth them;' and also to know what the 
righteousness of faith speaks, the word nigh in the heart and 
mouth, to obey it and do it. This was the word of faith the 
apostles preached; which is now received and preached again, 
and is the duty of all true Christians to receive. So now 
people are coming out of the apostacy, to the light of Christ 
and his Spirit; to receive faith from Him, and not from men; 
to receive the gospel from Him, their unction from Him, the 
Word; and as they receive Him, they declare Him freely, 



A POPULAR LIFE OF GEORGE FOX. 357 

as his command was to his disciples, and is still to the learners 
and receivers of Him. For the Lord God, with his Son 
Jesus Christ, is come to teach his people, and to bring them 
from all the world's ways to Christ, the Way, the Truth, 
and the Life, who is the way to the Father; and from all the 
world's teachers and preachers, to Him the speaker and 
teacher, as Heb. i. 1; and from all the world's worshippers, 
to worship God in Spirit and truth, which worship Christ 
set up about sixteen hundred years ago, when He put down 
the Jews' worship at the temple of Jerusalem, and the wor- 
ship at the mountain where Jacob's well was: and to bring 
people from all the world's religions, which they have made 
since the apostles' days, to the religion which was set up by 
Christ and his apostles, which is pure and undefiled before 
God, and keeps from the spots of the world ; and to bring 
them out of all the world's churches and fellowships, made 
and set up since the apostles' days, to the Church that is in 
God, the Father of our Lord Jesus Christ, Thess. i. 1 ; and 
to bring to the unity and fellowship in the Holy Spirit, that 
doth mortify, circumcise, and baptize, to plunge down sin 
and corruption, that has got in man and woman by trans- 
gression. 

"In the Holy Spirit there is holy fellowship and unity, 
yea, it is the bond of the Prince of princes, the King of kings, 
and the Lord of lords' peace: which heavenly peace all true 
Christians are to maintain with spiritual, not with carnal 
weapons. 

"And now, my friend, the holy men of God wrote the 
scriptures as they were moved by the Holy Ghost; and all 
Christendom are on heaps about those scriptures, because 
they are not led by the same Holy Ghost as those were, that 
gave forth the scriptures; which Holy Ghost they must come 
to in themselves, and be led by, if they come into all the 
truth of them, and to have the comfort of God, Christ, and 
the scriptures. For none can call Jesus Lord, but by the 
Holy Ghost; and all that call Christ Lord without the Holy 
Ghost, take his name in vain. Likewise, all that name his 
name are to depart from iniquity; then they name his name 



358 A POPULAR LIFE OF GEORGE FOX. 

with reverence, in truth and righteousness. Oh, therefore, 
feel the grace and truth in thy heart, which is come by Jesus 
Christ, and which will teach thee how to live, and what to 
deny. It will establish thy heart, season thy words, and 
bring salvation, and will be a teacher unto thee at all times. 
By it thou mayst receive Christ, from whence it comes; and 
as many as receive Him, to them He gives power not only 
to stand against sin and evil, but to become the sons of God : 
if sons, then heirs of a life, and a world and kingdom with- 
out end, and of the eternal riches and treasures thereof. So 
in haste, with my love in the Lord Jesus Christ, who tasted 
death for every man, and who bruises the serpent's head, 
which has been between God and man, that through Christ 
man may come to God again, and praise him through Jesus 
Christ, the Amen, who is the spiritual and heavenly rock 
and foundation for all God's people to build upon, to the 
praise and glory of God, who is over all, blessed for evermore. 

"George Fox." 

"Amsterdam, the 7th of the Sixth Month, 1677." 

The Princess Elizabeth's answer. 
"Dear Fpjends, 
"I cannot but have a tender love to those that love the 
Lord Jesus Christ, to whom it is given not only to believe 
in Him, but also to suffer for him: therefore, your letter, and 
your friends' visit, have been both very welcome to me. I 
shall follow their and your counsel, as far as God will afford 
me light and unction: remaining stiu, 

"Your loving friend, 

"Elizabeth." 

"Hertford, 30th August, 1677." 

From the tenor of the above letter of George Fox, as well 
as from the writings of some of the Quakers of this period, 
it is evident, that G. Fox and his early followers believed, 
that they w T ere a chosen people, through whose instrumen- 
tality, the gospel was once more to be preached in its origi- 
nal purity, power, and spirit, the same as it was in the days 
of tM apostles; that they were sent forth to all nations, to 



A POPULAR LIFE OF GEORGE FOX. 350 

draw men off from the outward forms and ceremonies of 
their different churches, to the only true, inward, spiritual, 
and universal Church of Christ, which is ultimately to pre- 
vail over all outward forms and different practices, invented 
since the corruption and apostacy of the church during the 
ascendency of popery, uniting them all under the one bond 
of faith, love, and peace. When we take into consideration 
the simplicity, self-denial, and purity of life of these early 
propagators of Quakerism; professing and preaching, in all 
things, a subjugation of their own wills to the divine will, 
and imitating in their conduct, and in their commerce with 
the world and with one another, the examples and precepts 
of Christ and his apostles; how disinterested and regardless 
they were of all worldly considerations, whenever and wher- 
ever they interfered with their religious duties; how un- 
flinching in the vindication of their principles; how unsub- 
dued by persecutions the most severe and illegal; and how 
wonderfully they were supported under them, in maintain- 
ing the direct line of their duties. They appear to have had 
some efficient evidence to support them in this opinion : 
especially if we admit of the zeal and spirituality of their 
preachers, many of whom, like Amos the herdsman, and 
Elisha the ploughman, were both unlearned and illiterate: 
who, with no worldly allurements to offer, but on the con- 
trary, a renouncement of all that is too generally valued in 
this life by mankind, went on, converting thousands by the 
force of their example, and the simplicity of their doctrine; 
and, in the course of a few years, swelled the number of 
their ranks to a larger amount than can be computed at this 
day. 

When we compare the abundance of those early days, 
with the present paucity of male preachers, it is to be feared, 
that a large portion have degenerated from the spirit and 
simplicity of their predecessors, both in their zeal for reli- 
gion, and in their renouncement of the world ; the perishable 
riches of which, offer to them an object of eager pursuit, as 
to the rest of the world. It is not, however, the possession 
of affluence which Christianity condemns, but its misuse. 



360 A POPULAR LIFE OF GEORGE FOX. 

Those whom Providence has blessed with an overflowing 
cup, have undoubtedly the greater responsibility, since the 
sphere of doing good is enlarged with the means; and the 
greater the possessions, the greater the incitements to stray 
out of the narrow way, and from the strait gate. 

Time, alone, will show whether this body of Christians, in 
its early career the most spiritually-minded of all religious 
persuasions, and in practice, the nearest allied to the apostles, 
will realize the hopes and views of their founder and his 
early converts; and whether, by the force of their ex mple, 
they will ever become witnesses to the world at large, of 
the inestimable value of a polity founded purely upon Chris- 
tian principles: and also, whether they will ever become the 
means of generally diffusing that one universal principle of 
the gospel, which must ultimately prevail over all forms — 
the teaching of the Holy Spirit in the heart — the one spiri- 
tual baptism essential to all believers, and by which alone 
they can become true members of the one Church of Christ. 

That some baneful canker has long tainted the stem of 
their pure principles, and still continues to exert its noxious 
influence, is evident from the religious dissensions which 
now exist among them, and cause a frequent defalcation from 
their ranks; and also, from that dereliction of principle 
which has subjected many professing the name of Quakers, 
to the stigma of legal proceedings, and some few to the ig- 
nominious punishments of our penal laws. " Son William," 
said the dying Admiral to William Penn, "if you and your 
friends keep to your plain way of preaching, and to your 
plain way of living, you will make an end of the priests."* 
The early Quakers did so, and in support of their principles, 
submitted, as we have seen, with patience and resignation to 
the fierce persecutions of their adversaries; and the sequel 
was, that at last they triumphed over their persecutors, and 
by their unshaken constancy gained the unmolested enjoy- 
ment of their principles, which, in the time of George Fox, 
were better understood by the world at large than they are 
now. 

* Clarkson's Life of Perm, vol, i. p. 85. 



A POPULAR LIFE OF GEORGE FOX. 361 

On the 21st day of August, George Fox being joined by 
William Penn and a few others of the party, who still re- 
mained in Holland, and who finding themselves "clear as 
far as regarded their mission" into this country, sailed from 
the Briel. After a very tedious and stormy passage of two 
nights and three days, in a vessel so leaky that they were 
under the necessity of keeping two pumps continually at 
work, they arrived at Harwich. 

Here William Penn and another of the party took horse 
immediately for Colchester; but George Fox remained to 
hold a meeting in the town. At its conclusion, finding some 
difficulty to procure a conveyance, since the post-master's 
wife was unwilling to accommodate him, unless he paid very 
exorbitantly for the hire of their coach; he walked to a 
Friend's house close by town, hired his wagon, and having 
well lined it with straw, he, with the rest of the party, pro- 
ceeded in it to Colchester. 

Upon his arrival in London, he was much distressed by 
some accounts lately arrived from New England, of fresh 
cruelties practised there against the Quakers. He says, "the 
magistrates and rulers there proceeded with great violence 
against Friends, whipping and abusing them very shame- 
fully; for they whipped many women Friends. One woman 
they tied to a cart and dragged her along the streets, stripped 
to her waist. Yea, they whipped some masters of ships, 
who were not Friends, only for bringing Friends thither 
At that time, while they were persecuting Friends in this 
barbarous manner, the Indians slew threescore of their mer, 
took one of their captains, and flayed the skin off his head, 
while he was all d carried him away in triumph: so 

that the sober people said, the judgment of God came upon, 
them for persecuting the Quakers; but the blind dark priests 
said, 'It was because they did not persecute them enough." 
Great exercise of mind I had in seeking relief here for th» 
poor suffering Friends in New England, that they might 
not be under the rod of the wicked/' These occurrences 
took place in Massachusetts; but " during the whole of this 
war, the Mohigan Indians remained faithful to the adjoining 
31 



362 A POPULAR LIFE OF GEORGE FOX. 

colony of Connecticut; and not a drop of blood was shed in 
their happy soil ;"* where a contrary policy prevailed. " For 
predestination, Connecticut substituted benevolence. It 
hanged no witches, it persecuted no heretics."! 

About this time also, the persecutions of the Quakers at 
Dantzic deeply engaged his sympathy, and he addressed to 
them a long epistle of consolation and encouragement; a 
part of which runs thus: "I do believe, that your imprison- 
ments and sufferings in that place will be for good in the 
end (as it hath been in all other places.) ye standing faithful 
to the Lord, who is all-sufficient. For your sufferings and 
trials will try their teachers and religions, churches and wor- 
ship, and make manifest what birth they are of; even of that 
which persecutes him that is born of the Spirit: for ye know 
that there is no salvation by any other name under the whole 
heaven, but by the name of Jesus; therefore, it is time to 
leave them when there is no salvation by or in any of them. 
Now, Friends, I desire that you would take a list of the 
names of all those that belong to the King of Poland, where 
they live, and how ye may send books and epistles to them, 
and keep a correspondence with them; also the name of the 
oishop, or cardinal that I heard was with you; and if ye can 
get any that belong to the king, to come and visit the pri- 
soners, that they may inform the king of their cruel suffer- 
ings," &c. "The Lord God Almighty preserve you! To 
his protection in his eternal power, do I commend you all, 
in bonds or at liberty, with my love to you in the everlast- 
ing Seed of God, Christ Jesus, who bruises the head of the 
serpent which makes you to suffer," &c. 

The letter from which the above is taken, was written at 
Amsterdam, and is dated the 18th day of July, 1677. After 
his return from Holland, his anxiety about this portion of 
his followers still continuing, he addressed a long letter to 
the King of Poland, under whose jurisdiction the city of 
Dantzic was. It is a curious performance, and contains no 



* Bancroft's United States of America, vol. ii. p. 109. 
t Ibid. p. 464. 



A POPDLAR LIFE OF GEORGE FOX. 363 

less than twenty examples from the writings of eminent men 
of all ages of Christianity, against persecution on account of 
religion, and in favour of a free toleration. Our limits will 
only admit of an extract: — 

"To Johannes II L, King of Poland, &c. 

"0 King, 

"We desire thy prosperity both in this life and that which 
is to come. And we desire that we may have our Christian 
liberty to serve and worship God under thy dominion: for 
our principles lead us not to do any thing prejudicial to the 
king or his people. We are a people that exercise a good 
conscience towards God through his Holy Spirit, and in it 
do serve, worship, and honour Him; and towards men in 
the things that are equal and just, doing to them as we would 
have them to do unto us; looking unto Jesus, who is the 
author and finisher of our faith; which faith purifies our 
hearts, and brings us to have access to God; without which 
we cannot please Him: by which faith all the just live, as 
the Scripture declares. 

"We desire the king to consider how much persecution 
has been in Christendom since the apostles' days, concerning 
religion. Christ said, 'they should go into everlasting pun- 
ishment that did not visit him in prison;' then what will 
become of those who imprison Him in his members; where 
He is manifest. None can say the world is ended; there- 
fore, how will Christendom answer the dreadful and terrible 
God at his day of judgment, who have persecuted one an- 
other, about religion before the end of the world, under pre- 
tence of plucking up the tares; which is not their work, but 
the angels', at the end of the world. Christ commands men 
to love one another, and to love enmeies, and by this they 
should be known to be his disciples. Oh! that all Christen- 
dom had lived in peace and unity, that they might, by their 
moderation, have judged both Turks and Jews; and let all 
have their liberty that do own God and Christ, and walk as 
becomes the glorious gospel of the Lord Jesus Christ. Our 
desires are, that the Lord God of heaven may soften the 



364 A POPULAR LIFE OF GEORGE FOX. 

king's heart to all tender consciences, that fear the Lord, and 
are afraid of disobeying Him. 

" We entreat the king to read some of the noble expres- 
sions of several kings and others, concerning liberty of con- 
science; and especially of Stephanus, King of Poland, viz., 
' It belongeth not to me to reform the consciences; I have 
always gladly given that f over to God, which belongeth to 
Him; and so shall I do now, and also for the future. I will 
suffer the weeds to grow till the time of harvest, for I know 
that the number of believers is but small: therefore,' said he, 
when some were proceeding in persecution, <I am king of 
the people, but not of their consciences/ He also affirmed, 
that 'religion was not to be planted with fire and sword/" — 
Chron. Liberty of Religion, part ii. 

He then goes on to produce examples from the writings 
of James I. and Charles I. of England; Constantius the Em- 
peror, Augustinus, Irenseus, Eusebius, Emperor Maximilian, 
and various others, and concludes in these words: — 

"Now, King, seeing these noble testimonies concerning 
liberty of conscience, of kings emperors, and others, and 
the liberty that Paul had at Rome in the days of the heathen 
emperor, our desire is, that we may have the same liberty 
at Dantzic to meet together in our own hired houses; which 
cannot be any prejudice either to the king or the city of 
Dantzic, for us to meet together to wait upon the Lord, and 
pray unto Him, and to serve and worship Him in spirit and 
in truth in our own hired houses; seeing our principle leads 
us to hurt no man, but to love our enemies, and to pray for 
them; yea, them that persecute us. Therefore, king, con- 
sider, and the city of Dantzic, would you not think it hard 
for others to force you from your religion to another, con- 
trary to your consciences? And if it be so, that you should 
think it hard to you, then <do you unto others as you would 
have them do unto you;' for that is the royal law, which 
ought to be obeyed. And so in love to thy immortal soul, and 
for thy eternal good this is written. "George Fox." 

This letter was sent over to the care of three Friends in 
Holland, and by them was translated and delivered to the 
King of Poland, who received it and read it through; but 



A POPULAR LIFE OF GEORGE FOX. 365 

from the complaints which still, continued to come from 
Dantzic, it appears that it was unsuccessful in engaging the 
king's interference; for the magistrates still continued to 
pursue the same cruel treatment, and the Quakers were every- 
where driven from their houses, and immured in dungeons. 

About this time, the attention of G. Fox was directed to 
the settlement of a considerable dissension, w 7 hich had again 
sprung up respecting the separate meetings for the women, 
and also upon other matters connected with the discipline of 
the Society. As this discontent was principally confined to 
the county of Buckingham, he appointed two meetings, near 
High Wycombe, for a full consideration of these differences; 
one of which was held at the house of Thomas Ellwood, 
once amanuensis to the poet Milton, and was so numerously 
attended, that the meeting could only be accommodated in 
a large barn. Upon this occasion, he so fully confuted the 
objections of the dissentients, as to confirm the minds of 
those already contented, to recover those who had been wa- 
vering between the two opinions, and to cause those whom 
it was impossible to satisfy to leave the Society altogether; 
who very soon afterwards came to naught. These meetings 
had a very beneficial effect, since they were the means of 
more closely uniting those Friends who were faithfully in- 
clined, and of ridding the Society of those who found the 
plainness and simplicity of their precepts too straight a path. 

Some of the separatists still continuing to raise a clamour 
against their wholesome laws, he published an address for 
the purpose of exposing the errors of their statements. It 
begins, "All that deny prescriptions without distinction, may 
as well deny all Scriptures, which were given forth by the 
power and Spirit of God. For do not they prescribe how 
man should walk towards God and man, both in the Old 
and New Testament." It finishes as follows: — There is a 
loose spirit that cries for liberty, and against prescriptions, 
yet the same is prescribing ways, both by words and wri- 
tings. The same spirit cries against judging, and would not 
be judged, yet is judging with a wrong spirit. This is given 
forth in reproof of that spirit. "George Fox." 

31* 



366 A POPULAR LIFE OF GEORGE FOX. 



CHAPTER XIX. 



1678 — 1685. His prosecution for the small tithe of Swarthmore-— 
Fresh troubles befall the Quakers — Writes a cautionary letter to 
them — His second trip to Holland, and letter to the Duke of Holstein 
in defence of women's preaching — His second letter to the King of 
Poland. 



"And hereby we do know that we know him, if we keep his commandments. 
He that saith, I know him, and keepeth not his commandments, is a liar, and the 
truth is not in him. But whoso keepeth his word, in him verily is the love of God 
perfected. Hereby know we that we are in him." — 1 John ii. 3 — 5. 

1678. The vocation and duties of George Fox were 
chiefly directed to the metropolis and its vicinity, till about 
the middle of this year, when he once more went down to 
his wife's estate at Swarthmore; where he continued to re- 
side rather better than a twelvemonth, keeping himself very 
much at home, and employing his time in epistolary com- 
munication with Friends in various parts of the globe, and 
in writing many papers, concerning the affairs and the well- 
ordering of the Society. 

In January, 1680, he again left his residence in Lancashire, 
to which he never after returned; for the interests of the 
Society, during the renewed persecutions which befell it at 
the latter end of Charles the Second's reign, required his 
almost constant presence in the capital; so that his labours 
''were mostly confined to London, with occasional excursions 
to some of the surrounding counties. 

In his journey from Swarthmore, be passed once more 
through Westmoreland into Yorkshire, and then through 
most of the intervening counties on his route to London, 
holding meetings at every suitable place on his road, accord- 
ing to his usual practice. 

In the month of March, in the following year, (1681,) he 



A POPULAR LIFE OF GEORGE FOX. 367 

was put to some trouble about the small tithes of Swarthmore. 
He says, "About this time I had occasion to go to several of 
the judges' chambers upon a suit about tithes. For my wife 
and I, with some other Friends, were sued in Cartmei-Wa- 
pentake-Court, in Lancashire, for small tithes, and we had 
demurred to the jurisdiction of that court. Whereupon, the 
plaintiff prosecuted us in the Exchequer Court at Westmin- 
ster; where he ran us up to a writ of rebellion, for not answer- 
ing the bill upon oath, and got an order of court to the ser- 
geant to take me and my wife into custody. This was a 
little before the Yearly Meeting, at which time it was thought 
they would take me up; and according to outward appear- 
ances it was very likely, and very easy for the sergeant to 
have done it, I lodging at the same places where I used to 
lodge, and being very public at meetings. But the Lord's 
power was over them, and restrained them, so that they did 
not take me. Yet, understanding that a warrant was out 
against me, as soon as the Yearly Meeting was over, 1 took 
William Mead with me, and went to several of the judges' 
chambers, to let them understand both the state of the case, 
and the ground and reason of our refusing to pay tithes. The 
first we went to, was Judge Gregory, to whom I tendered 
my name and my wife's answer to the plaintiff's bill; in 
which was set forth, that my wife had lived three and forty 
years at Swarthmore, and in all that time there had been no 
tithe paid nor demanded; and an old man, who had been a 
tithe gatherer, had made affidavit, that he never gathered 
tithes at Swarthmore Hall, in Judge Fell's time nor since. 
There were many particulars in our answer, but it would not 
be accepted without an oath. I told the Judge, that both 
tithe and swearing among Christians came from the pope; 
and it was a matter of conscience to us not to pay tithes, nor 
to swear: for Christ bid his disciples, who had freely re- 
ceived, give freely; and He commanded them, 'not to swear 
at all.' The judge said there was tithe paid in England 
before popery was. I asked him, by what law or statute 
they were paid then? but he was silent. Then I told him, 
there were eight poor men brought up to London out of the 



368 A POPULAR LIFE OF GEORGE FOX. 

north, about two undred miles, for small tithes ; one of them 
had no family but himself and his wife, and kept no living 
creature but a cat. I asked him also, < Whether they could 
take a man and his wife, and imprison them both for small 
tithes, and so destroy a family? If they could, I desired to 
know by what law?' He did not answer me, but only said, 
'That was a hard case/ When I found there was no help 
to be had there, we left him, and went to Judge Montagu's 
chamber. With him I had a great deal of discourse about 
tithes. Whereupon he sent for our adversary's attorney; 
and when he came, I offered him our answer. He said, if 
we would pay the charges of the court and be bound to stand 
trial, and to abide the judgment of the court, we should not 
have the oath tendered to us. I told him, they had brought 
those charges upon us, by requiring us to put in an answer 
upon oath; which they knew before we could not do for con- 
science' sake; and as we could not pay any tithe, nor swear, 
so neither should we pay any of their charges. Upon this, 
he would not receive our answer. So we w r ent from thence 
to Judge Atkins; and he being busy, we gave our answers 
and our reasons against tithes and swearing to his clerk; but 
neither could we find any encouragement from him to expect 
redress. Wherefore, leaving him, we went to one of the 
most noted counsellors, and showed him the state of our case, 
and our answers: he was very civil to us, and said, 'This 
way of proceeding against you is somewhat like an inquisi- 
tion.' A few days after, those eight poor Friends, that were 
brought up so far out of the north, appeared before the judges, 
and the Lord was with them, and his power was over the 
court, so that these Friends were not committed to the Fleet. 
Our cause was put off till the next term, and then it was 
brought before the four judges again. William Mead told 
the judge, I had engaged myself never to meddle with my 
wife's estate. The judges could hardly believe that any man 
would do so; whereupon, W. Mead produced the w r riting 
under my hand and seal; at which they wondered. Then 
two of the judges and some of the lawyers stood up and 
pleaded for me, 'that I was not liable to the tithes;' but the 



A POPULAR LIFE OF GEORGE FOX. 369 

other two judges and divers lawyers pressed earnestly to 
have me sequestered, alleging, 'that I w r as a public man. 5 At 
length, they prevailed with one of the other two judges to 
join with them, and then granted a sequestration against me 
and my wife together. By advice of counsel, we moved for 
a limitation, which was granted, and that much defeated our 
adversary's design in suing out a sequestration; for this 
limited the plaintiff to take no more than was proved. One 
of the judges, Baron Weston, was very bitter, and broke forth 
in a great rage against me in the open court; but in a little 
time after, he died." Thus ends his own account of the tran- 
saction; but what was the consequence of the sequestration, 
he no w 7 here mentions. 

The church-party, by the violence of their proceedings 
against the dissenters, had now subdued nearly all the differ- 
ent sects, and had driven them either to subterfuges or into 
holes and corners, with the single exception of the Quakers, 
who still openly maintained their ground, steadfastly remained 
faithful to their principles, and patiently endured the brunt 
of all their malice, which at this time again broke out afresh. 
This party, provoked by the unflinching perseverance and 
obstinacy of the Quakers, as they termed it, were determined, 
if it could be effected by force and violence, either to sup- 
press them altogether, or to exterminate the name. New 
laws were now framed, and old ones violated, in order to 
persecute this Society to the uttermost. Their meeting- 
houses were ordered to be shut up, their preachers to be fined 
and imprisoned, and the individuals of this persuasion, already 
subjected to all sorts of contumely from the vulgar, were 
now refused, inHhe courts of justice, the protection to which 
the laws of their country entitled them; and the common jails 
were again every where crowded with their persons. Such is 
the picture which the history of this period presents us of the 
acrimony of the episcopalians, or more properly speaking, of 
the high-church party, which always has been both a faction 
and a sect, and whose motto now was, " Non-resistance, and pas- 
sive obedience;" but which would have been instantly thrown 
aside by them, had the king chosen to have given the ascen- 



370 A POPULAR LIFE OF GEORGE FOX. 

dency, either to the papists or the presbyterians. It forcibly 
proves how necessary and requisite is a wholesome check 
to any hierarchy, possessing both power and temporalities, 
supposed to be independent of the state. For these two 
worldly motives have been, and still may be, the means of 
leading the priesthood of such an establishmement, whatever 
be its doctrines, into an unchristian persecution of their fellow- 
men, because they may conscientiously presume to differ from 
them upon some points, not hurtful to the good order or well- 
being of the community. 

Our history will now show with what evil aspect the years 
1682 and 1683 frowned upon the Quakers, and how fraught 
they were with fresh annoyances and troubles to this peace- 
able people, brought upon them in consequence of their con- 
stant public attendance at the places, and on the times ap- 
pointed for their religious meetings of worship, from which 
they were now shut out by force. 

The grand struggle of their adversaries, upon this occasion, 
was to suppress the meetings held in London and the sur- 
rounding villages; and as George Fox always chose for him- 
self the foremost post in danger, he continued to reside either 
in town or the neighbourhood, in order that he might be, as 
much as possible, the encourager and adviser of his followers. 
We shall select a few remarkable instances: — 

"1 had some inclination," he says, "to attend a meeting 
in the country; but hearing that there would be a great 
bustle at our meetings in London, it was upon me to go to 
the meeting in Grace-church Street, on First-day (Sunday.) 
William Penn went with me, and spoke in the meeting. 
While he was declaring truth, a constable came in with his 
great staff, and bid him give over, and come down: but Wil- 
liam Penn held on, declaring truth in the power of God. 
After a while, the constable drew back; and when William 
Penn had done, I stood up, and declared to the people the 
everlasting gospel; after I had been speaking for some time, 
two constables came in with great staves, and bid me give 
over speaking, and come down; but I, feeling the power of 
the Lord with me, spoke on therein, both to the constables 



A POPULAR LIFE OF GEORGE FOX. 371 

and to the people. To the constables, I declared, 'That we 
were a peaceable people, who meet to wait upon God, and 
to worship him in spirit and in truth, and therefore they 
needed not to have come with their staves against us, who 
were met in a peaceable manner, desiring and seeking the 
good and salvation of all people/ Then turning my speech 
to the people again, I declared what was further upon me to 
them. While I was speaking, the constables drew towards 
the door, and the soldiers stood with their muskets in the 
yard. When I had done speaking, I kneeled down and prayed, 
desiring the Lord to open the eyes and hearts of all people, 
high and low, that their minds might be turned to God by 
his Holy Spirit, that He might be glorified in all and over 
all. After prayer, the meeting rose, and Friends passed away, 
the constables being come in again without the soldiers; and 
indeed, both they and the soldiers carried themselves civilly. 
William Penn and I went into a room hard by, as we used 
to do, and many Friends went with us; and lest the consta- 
bles should think we had shunned them, a Friend went down 
and told them, if they would have any thing with us, they 
might come where we were, if they pleased. One of them 
came to us soon after, but without his staff, which he chose 
to do, that he might not be observed, for he said, 'The people 
told him, he busied himself more than he needed.' We de- 
sired to see his warrant, and we therein found the informer 
was one Hilton, a reputed papist. The constable said, he had 
charged the informer to come along with him to the meeting, 
but he had run away from him." 

The following occurrence shows, that the very means that 
were taken to suppress the Quakers, only served to excite a 
greater interest in their behalf, and to spread their doctrine. 
"I was moved," he says, "to go to the meeting at Grace- 
church Street; and it was expected that the officers would 
come to break up the meeting, or keep Friends out; and 
many hundreds of people came to see what would be done 
to us. But the officers came not: so we were in peace and 
quietness; and many of the people that came to look on, 
stayed all the time; and a glorious, precious meeting we had, 



372 A POPULAR LIFE OF GEORGE FOX. 

for the Lord's presence was plentifully amongst us, and his 
power came over all; glory to his name forever; who is over 
all!" 

At another time, he attended the Sunday afternoon meet- 
ing at Devonshire House, in Bishopgate Street, because he 
had heard that the Friends had been excluded from their 
morning meeting. He went early, but upon his arrival found 
the passages leading to the meeting-house filled with con- 
stables, who refused to admit him, saying, "that they were 
very sorry to do so; but their orders were positive, not to 
admit any one." The Quakers therefore held their meet- 
ing in the street, close to the entrance of their meeting-house. 
George Fox says, "I would not press upon them, so I stood 
by, and they were very civil. After awhile the power of 
the Lord began to spring up among Friends, and one began 
to speak. The constables soon forbade him, and said, he 
should not speak; and he not stopping, they began to be 
wroth. But I gently laid my hand upon one of the con- 
stables, and wished him to let him alone. The constable 
did so, and the man did not speak long. After he was done, 
I was moved to stand up and speak: and in my declaration 
said, 'They need not come against us with swords and staves; 
for we are a peaceable people, &c„ We did not meet to plot 
or contrive against government; but to worship God in spirit 
and in truth. We had Christ to be our Bishop, Priest, and 
Shepherd, to feed us and oversee us, and he ruled in our 
hearts; so we could all sit in silence, enjoying our Teacher.' 
So to Christ their Bishop and Shepherd I recommended 
them all. I sat down, and after awhile was moved to pray, 
and the power of the Lord was over all; and the people, 
with the constables and soldiers put off their hats. When 
the meeting was done, and Friends began to pass away, the 
constable put off his hat, and desired the Lord to bless us: 
for the power of the Lord was over him and the people.'' 

In January, 1683, he again relates, "I went to Kingston- 
upon-Thames. As I went to the meeting, I met the chief 
constable, who had been to the meeting-hou'se, and had set 
watchmen to keep us out; yet he was pretty civil, and the 



POPULAR LIFE OF GEORGE FOX. 373 

watchmen let us have a couple of forms out of the house to 
sit upon, in the highway: so Friends met together there, and 
a very precious meeting we had; for the refreshing presence 
of the Lord was with us, in which we parted in peace." 

Upon another occasion, he went to the meeting, held at 
the Bull and Mouth in Aldersgate Street, the entrance to 
which he found guarded by watchmen and constables. "So 
we met in the street," he narrates, "and when any Friend 
spoke, the officers and watchmen made a great bustle to pull 
him down and take him away into custody. After some 
other Friends had spoken, it was upon me to speak. I said, 
'Heaven is God's throne, and the earth is his footstool: and 
will ye not let us stand upon God's footstool to worship and 
serve the living God?' While I spoke, they were silent: 
and after I had cleared myself, we broke up our meeting in 
peace. This was on the sixth day of the week," (Friday.) 
He continues, "On the first day (Sunday) following, I was 
moved to go to the meeting at Gracechurch Street. When 
I came there, I found a guard set at the entrance in Lombard 
Street, and another at the gate in Gracechurch Street, to keep 
Friends out of the meeting-place; so we were fain to meet 
in the street. After some time, I got a chair, stood upon it 
and spoke largely to the people; opening the principles oi 
truth to them, and declaring many weighty truths, concern- 
ing magistracy and the Lord's prayer. There was, besides 
Friends, a great multitude of people, and all were very quiet; 
for the Lord's power was over all, and in his time we broke 
up our meeting, and departed in peace." 

Upon another occasion, he attended the meeting in the 
Savoy, "which," he says, "was large, and many professors 
and sober people were there. The Lord opened many pre- 
cious mighty things through me to the people, which I de- 
clared among them, and as I was speaking in the power of 
the Lord, and the people were greatly affected therewith, on 
a sudden the constables, with the rude people, came in like 
a sea. One of the constables said, 'Come down,' and laid 
hands on me. I asked him, 'Art thou a Christian?' 'We are 
Christians.' He had hold on my hand, and was very fierce 
32 



374 A POPULAR LIFE OF GEORGE FOX. 

to pluck me down; but I stood still and spoke a few words 
to the people; desiring of the Lord, that the blessings oi 
God might rest upon them all. The constable still called 
upon me to come down, and at length plucked me down, and 
bid another man with a staff, 'Take and carry him to prison/ 
That man took me to another officer's house, who was more 
civil; and after awhile they brought in four more Friends, 
whom they had taken. I was very weary, and several 
Friends hearing where I was, came to me in the constable's 
house; but I bid them all go their ways, lest the constables 
and informers should stop them. After some time, the con- 
stables took us almost a mile to a justice, who was a fierce, 
passionate man: after he had asked me my name, and his 
clerk had taken it in writing, upon the constable's informa- 
tion, 'That I had preached in the meeting,' he said to me in 
an angry nlanner, 'Do not you know that it is contrary to 
the king's laws to preach in such conventicles, contrary to 
the liturgy of the Church of England?' There was present 
one Shad, (a wicked informer) who had broken jail at Co- 
ventry, and had been burnt on the hand at London, who, 
hearing the Justice speak to me, stepped up to him, and told 
him, 'That he had convicted them on the act of the 22d of 
Charles II.' 'What! you convict them?' said the justice. 
'Yes,' said Shad, 'I have convicted them, and you may con- 
vict them too upon the same act.' With that, the justice 
was angry with him, and said, 'You teach me! What are 
you? I'll convict them of a riot. 7 The informer hearing 
thus much, and seeing the justice was angry, went away in 
a fret; so he was disappointed of his purpose. I thought he 
would have sworn somebody against me: whereupon I said, 
Let no man swear against me, for it is my principle not to 
swear; and therefore 1 would not have any man swear against 
me.' The justice thereupon asked me, 'If I did not preach 
at the meeting?' I told him, 'I did confess what God and 
Christ had done for my soul; and did praise God. I thought 
I might have done that in the streets, and in all places, viz., 
praise God, and confess Jesus Christ; which I was not 
ashamed to confess. Neither was this contrary to the liturgy 



A POPULAR LIFE OF GEORGE FOX. 375 

of the Church of England/ The justice said, ' the laws were 
against such meetings as were contrary to the liturgy of the 
church.' I said, '1 knew no such laws against our meetings; 
but if he did mean that act which was made against such as 
did meet to plot, contrive, and raise insurrections against the 
king, we were no such people, but did abhor all such actions, 
and did bear true love and good will towards the king, and 
to all men upon the earth/ The justice then asked, 'If I 
had been in orders?' I told him, 'No.' Then he took his 
law-books, and searched for laws against us, bidding his clerk 
take the names of the rest in the mean time. But when he 
could find rlo other law against us, the clerk swore the con- 
stable against us. Some of the Friends bid him take heed 
what he swore, lest he were perjured, for he took them in 
the entry, and not in the meeting. Yet, the constable being 
an ill man, swore, 'that they were in the meeting.' How- 
ever, the justice said, 'Seeing there was but one witness, he 
should discharge the rest; but he would send me to New- 
gate, and I might preach there.' I asked him, 'If it stood 
with his conscience to send me to New r gate for praising God, 
and for confessing Christ Jesus?' He said, 'Conscience! con- 
science!' but I felt my words had touched his conscience. 
He bid the constable take me away, and he would make a 
mittimus to send me to prison, when he had dined. I told 
him, 'I desired his peace, and the good of his family; and 
that they might be kept in the fear of the Lord.' So I 
passed away, and as I went, the constable took some Friends' 
word, that I should come to his house the next morning by 
the eighth hour. Accordingly, I did go with those Friends, 
and the constable told us, he went to the justice for the mit- 
timus, after he had dined, and the justice bid him come again 
after the evening service; which he did, and then he was 
told, he might let me go. 'So," said the constable, 'you are 
discharged.' I blamed him for turning informer, and swear- 
ing against us. He said, 'that he would do so no more.' " 

During the same, year, (1683) he went down to Worming- 
hurst, in Sussex, to visit William Penn. "While I was 
there," he says, "James Clay pole of London, was suddenly 



376 



A POPULAR LIFE OF GEORGE FOX. 



taken ill, with so violent a fit of the stone, that he coul 
neither stand nor lie; but through the extremity of pain, 
cried out like a woman in travail. When I heard it, I was 
much exercised in spirit for him, and went to him. After 
I had spoken a few words to him, to turn his mind inward, 
I was moved to lay my hand upon him, and prayed the Lord 
to rebuke his infirmity. As I laid my hand on him, the 
Lord's power went through him; and through faith in that 
power, he had speedy ease, so that he quickly fell into a 
sleep. When he awaked, the stone came from him like, dirt; 
and he was so well, that the next day he rode with me five 
and twenty miles in a coach; though he used formerly, (as 
he said) to lie sometimes two weeks, sometimes a month, 
with one of those fits of the stone. But the Lord was en- 
treated for him, and by his power soon gave him ease at this 
time: blessed and praised be his holy name therefore !" 

In consequence of the ruinous distraints made upon their 
property, under the cloak of tithes and ecclesiastical demands, 
George Fox issued forth the following charge addressed to 
"All Friends," to caution them, that during these times of 
hot persecution, they might be very careful, lest in the sei- 
zure of their own goods and estates, the property of other 
people in their trust should suffer any loss, on account of 
their religious scruples. The trait of nice integrity, and of 
strict propriety of principle displayed in this paper, reflects 
much credit upon G. Fox and the Society, and offers an in- 
contestable proof of the sincerity of their professions. 

"Dear friends and brethren in the Lord Jesus Christ, 
"Who is your only sanctuary in this day of storm and per- 
secution, spoiling of goods, and imprisonments! Let every 
one's eye be unto Him, who has all power in heaven and 
earth given unto Him; so that none can touch a hair of your 
head, nor you, nor any thing that ye have, except it be per- 
mitted or suffered in this day to try his people, whether their 
minds be with the Lord, or in outward things. Dear Friends, 
take care that all your offerings be free, and of your own, 
that have cost you something; so that ye may not offer of 



A POPULAR LIFE OF GEORGE FOX. 377 

that which is another man's, or that which ye are intrusted 
withal (and not your own,) or fatherless or widows' estates; 
but all such things settle and establish in their places. You 
may remember, many years ago, in a time of great persecu- 
tion, divers Friends, who were traders, shop-keepers, and 
others, had the concerns of widows and fatherless, and other 
people's estates in their hands. And when a great suffering, 
persecution, and spoiling of goods came upon Friends, espe- 
cial care was taken, that all might offer up to the Lord in 
their sufferings what was really their own, and not any other 
people's estates, or goods, which they had in their hands; 
and that they might not offer up another person's, but that 
which they had bought and paid for, or were able to pay for. 
Afterwards, several letters came out of the country, to the 
meeting in London, from Friends that had goods of the tra- 
ders in London, upon credit, which they had not paid for; 
who wrote to their creditors, entreating them to take their 
goods again. And some Friends came to London them- 
selves, and treated with their creditors, letting them under- 
stand, 'that they were liable to have all they had, taken away 
from them ;' and told them, 'they would not have any man to 
suffer by them;' neither would they by suffering, offer up any 
thing but what was really their own, or what they were able 
to pay for. Upon which, several traders took their goods 
again. This circumstance wrought a very good savour in 
the hearts of many, when they saw such a righteous, just, 
and honest principle in Friends, that they would not make 
any suffer for their testimony; but what they did suffer for 
the testimony of Jesus, should really and truly be their own, 
and not other people's. In this they owed nothing to any 
but love. So in this way, man and woman stand in the free 
offering, a free people, whether it be spiritual or temporal, 
which is their own; and in that they wrong no man, neither 
inwardly nor outwardly. Oman said unto David, 'I give 
thee the threshing-floor, &c, and the oxen for burnt offerings, 
and threshing instruments for wood, and the wheat for the 
meat-offering, I give it all.' But King David said unto 
Oman, 'Nay, but I will verily buy it for the full price; for 

32* 



378 a POPULAR LIFE OF GEORGE FOX. 

I will not take that which is thine for the Lord, nor offer 
burnt offerings without cost." — 1 Chron. xxi. 22, &c. You 
may here see, that David would not accept of another man's 
gifts for an offering to the Lord; he would not offer up that 
which cost him nothing; but what should really be his own. 
<A good man will guide his affairs with discretion/ 

"Let this be read in your Monthly and Quarterly Meet- 
ings, both of men and women. 

"George Fox." 

1684. This year he made another short trip to Holland, 
leaving England upon the 4th day of April, and returning 
on the 16th day of May. Nothing very remarkable occurred 
during this trip. He gives the following account of an in- 
terview that took place between himself and a baptist minis- 
ter: — "Before I left Amsterdam, 1 went to visit Galenus 
Abrahams, a teacher of chief note among the mennonites or 
baptists. I had been with him, when I was in Holland about 
seven years before, at which time William Penn and George 
Keith had disputes with him. He was then very high and 
shy, so that he would not let me touch him, nor look upon 
him, (by his good-will) but bid me, 'keep my eyes off him, 
for they pierced him/ Upon this occasion, he was very 
loving and tender, and confessed, in some measure, to truth: 
his wife also, and daughter were tender and kind, and we 
parted from them very lovingly." 

It was some time in the latter end of this year, after his 
return from Holland, that he wrote the following letter in 
defence of the preaching of women, addressed, — 

"For the Duke of Holstein, whom I entreat in the 
love of God, to read over this, which is sent in 
love to him. 

1 understand that formerly, by some evil-minded persons, 
it was reported to thee, when Elizabeth Hendricks came to 
Fredrickstadt to visit the people called Quakers, that it was 
a scandal to the Christian religion that a woman should be 
suffered to preach in a public assembly, religiously gathered 
together, &c. Upon which thou gavest forth an order to the 



A POPULAR LIFE OF GEORGE FOX. 379 

people of Fredrickstadt, 'to make the said people leave the 
place forthwith, or to send them away/ But the said rulers 
being Arminians, and they, or their fathers, being come to live 
there, as a persecuted people in Holland, not much above 
threescore years ago, made answer to the duke, 'They were 
not willing to persecute others for conscience' sake, who had 
looked upon persecution on that account in their own case 
as anti-christian,' &c. But after that, the people of God, in 
scorn called Quakers, did write unto thee, Duke, from 
Fredrickstadt; and since that time, they have had their li 
berty, and their meetings peaceable, to serve and worship 
God, almost these twenty years at Fredrickstadt, and there- 
abouts, freely without any molestation; which liberty they 
have acknowledged as a great favour and kindness from thee. 

And now, Duke, thou professing Christianity from the 
great and mighty name of Christ Jesus, who is the King of 
kings and Lord of lords, and the holy Scriptures of truth 
of the Old and New Testament, do not you use many wo- 
men's words in your service and worship, out of the Old 
and New Testament? 

"Though the apostle forbids unruly women to speak in 
the church; yet in another place the apostle encourages the 
good and holy women to be teachers of good things, as in 
Titus ii. 3, 4. The apostle said, <I entreat thee, true yoke- 
fellow, help those women which laboured with me in the 
gospel, and with other of my fellow-labourers, whose names 
are written in the book of life. 5 Here he owns these holy 
women, and encourages them which laboured with him in 
the gospel, and did not forbid them; Phil. iv. 2, 3. He like- 
wise commends Phoebe unto the church of the Romans, calls 
her 'a servant unto the church of Cenchrea,' sends his epistle 
by her to the Romans from Corinth, and desires the church 
of Rome to i receive her in the Lord as becometh saints:' 
and to 'assist her in whatsoever business she had need of; 
for she had been a succourer of many, and of himself also.' 
And he said, ' Greet Priscilla and Aquila, my helpers in 
Christ Jesus, who have for my life laid down their own 
neckd; unto whom not only I give thanks, but through the 



380 A * ,() PULAR LIFE OF GEORGE FOX. 

churches of the Gentiles.' Now, here the Duke may see 9 
these were good, holy women, w T hom the apostle did not 
forbid speaking, — Rom. xvi. 1 — 4, but commanded them 
And Priscilla and Aquila instructed and expounded unto 
Apollos the way of God more perfectly, Acts xviii. 2(5. So 
here Priscilla was an instructor as well as Aquila; which 
holy women the apostle did not forbid. Neither did the 
apostle forbid Philip's four daughters, which were virgins, 
to prophesy. Women might pray and prophesy in the 
church, 1 Cor. xi. 5. 

"The apostle showed to the Jews the fulfilling of Joel's 
prpphecy: 'That in the last days, God would pour out his 
Spirit upon all flesh, and their sons and daughters, servants 
and hand-maids, should prophesy with the Spirit of God. ? 
So the apostle encourages daughters and hand-maids to pro- 
phesy as well as sons; and if they do prophesy, they must 
speak to the church or people, Joel iii. 28; Acts ii. 17, IS. 

"And in Luke i. 41 — 55, see what a godly speech Eliza- 
beth made to Mary, and what a large godly speech Mary 
made also. Mary said, 'That the Lord did regard the 
low estate of his hand-maid,' &c. And do not you make 
use, in your worship and services, of Mary and Elizabeth's 
words from Luke i. 41 — 55, in your churches, and yet for- 
bid women's speaking in your churches? Yet all sorts of 
women speak in your churches when they sing and say 
Amen. In Luke ii. there was Anna the prophetess, who 
departed not from the temple, but served God with fasting 
and prayer night and day. Did not she confess Christ Jesus 
in the temple, and give thanks to the Lord, and 'speak of 
Christ to all that looked for redemption in Jerusalem?'—- 
Luke ii. 36 — 38. So such holy women were not forbidden 
to speak in the church, neither in the law nor gospel. Was 
it not Mary Magdalene, and other women, that first preached 
Christ's resurrection to the apostles? for Christ said to Mary, 
&c, 'Go to my brethren, and say unto them, I ascend unto 
my Father and to your Father, and to my God and to your 
God.' — John xx. 17. Christ sent these women to preach 
his resurrection; so it is no shame for such women to preach 



A POPULAR LIFE OF GEORGE FOX. 381 

Christ Jesus: neither are they to be silent when Christ sends 
them. The apostle says, 'Every tongue shall confess God,' 
Rom. xiv. 11, and 'Every tongue shall confess that Jesus 
Christ is Lord, to the glory of God the Father,' Phil. ii. 11. 
So here it is clear, that women must confess Christ as well as 
men, if every tongue must confess. And the apostle saith, 
'There is neither male nor female; for ye are all one in 
Christ Jesus.' — Gal. iii. 28. 

"I entreat the duke to consider these things. I entreat 
him to mind God's grace and truth in his heart that is come 
by Jesus; that by his Spirit of grace and truth, he may come 
to serve and worship God in his Spirit and truth; so that he 
may serve the living eternal God that made him, in his ge- 
neration, and have his peace in Christ, that the world cannot 
take away. And I do desire his good, peace, and prosperity 
in this world, and his eternal comfort and happiness in the 
world that is everlasting. Amen, 

"George Fox." 

"London, 28th of the eighth month, 1684." 

In the year 1685, he wrote a second letter to the King of 
Poland, in behalf of his persecuted Friends at Dantzic. It 
was written in consequence of some information, conveyed 
to him through a Polish physician then in London, of their 
continued sufferings. 

To John the Third, King of Poland, Great Duke of 
Lithuania, Russia, and Prussia, defender of the 
city of Dantzic, &c. Concerning the innocent and 
afflicted people, in scorn called quakers, who are 
now fed with bread and water in the bridewell 
of the aforesaid city, under close confinement, 
where their friends, wives, and children, are 
hardly suffered to come to see them. 

"0 King! 

"The magistrates of the city of Dantzic say, that it is thy 
order and command, that these innocent and afflicted people 
should suffer such oppression. Now this punishment is in- 



382 A POPULAR LIFE OF GEORGE FOX. 

flicted upon them only because they come together in the 
name of Jesus Christ, their Redeemer and Saviour, who died 
for their sins, and is risen from the dead for their justifica- 
tion; who is their Prophet, whom God hath raised up like 
unto Moses; whom they ought to hear in all things, in this 
day of the gospel and new covenant; who went astray like 
scattered sheep, but now are returned to the chief Shepherd 
and Bishop of their souls. — 1 Peter ii. 25. ' Who has given 
his life for his sheep, and they hear his voice and follow 
Him;' who leads them into his 'pastures of life/ — John x. 

"Now, King! I understand that thou openly professes! 
Christianity, and the great and mighty name of Jesus Christ, 
who is King of kings and Lord of lords, to whom is given 
all power in heaven and in earth, who rules all nations with 
a rod of iron. Therefore, King, it seems hard to us, that 
any who openly confess Christ Jesus, (yea, the magistrates 
of Dantzic do the same,) should inflict those punishments 
upon an innocent and harmless people, by reason of their 
tender conscience, only because they come together to serve 
and worship the Eternal God, who made them, in spirit and 
in truth; which worship Christ Jesus set up sixteen hundred 
years ago: as we read in John iv. 23, 24. 

"I beseech the king, that he would consider, whether 
Christ in the New Testament, ever gave such a command to 
his apostles, that they should shut up in prison, and feed them 
with bread and water, who were not conformable in every 
particular to their religion, faith and worship? Where did 
the apostles exercise such things in the true church, after 
Christ's ascension? Is not this the doctrine of Christ and 
the apostles, that Christ's followers should 'love their ene- 
mies, and pray for them that hate them and persecute and 
despitefully use them?' — Matt. v. 

"Is it not a shame to Christendom, among the Turks and 
others, that one Christian should persecute another, for the 
doctrine of faith, worship, and religion? They cannot prove 
that Christ ever gave them such a command, whom they 
profess to be their Lord and Master. For Christ says, that 
his believers and followers should 'love one another, and by 



A POPULAR LIFE OF GEORGE FOX. 383 

this they should be known to be his disciples/ And did not 
Christ reprove those who would have 'five to come down 
from heaven/ to destroy them who would not receive him? 
and did he not tell them, 'they did not know what spirit 
they were of?' Have all who have persecuted men, or taken 
away their lives, because they would not receive their reli- 
gion, known what spirit they were, or are of? Is it not good 
for all to know, by the Spirit of Christ, what spirit they are 
of? For the apostle says, Rom. viii. 9, 'If any man have not 
the Spirit of Christ, he is none of his/ And, 2 Cor. x. 4, 
'The weapons of our warfare are not carnal, but spiritual,' &c. 
And 'we wrestle not against flesh and blood, but against spi- 
ritual wickedness,' &c. Thus we see, that the fight of the 
first Christians, and their weapons in the days of the apostles, 
were spiritual. 

"Now would not the king and the magistrates of Dantzic, 
think it contrary to their consciences, if they should be forced 
by the Turk to his religion? Would it not, in a like manner, 
seem hard to the magistrates of Dantzic, and contrary to their 
consciences, if they should be forced to the religion of the 
King of Poland? or to the King of Poland, if he should be 
compelled to the religion of the magistrates of Dantzic? And 
if they would not be subject thereunto, that then they should 
be banished from their wives and families, and out of their 
native country, or otherwise be fed with bread and water, 
under strict confinement. 

"Therefore, we beseech the king, with all Christian humi- 
lity, and the magistrates of Dantzic, that they would order 
their proceedings in this matter according to the royal law 
of God, which is, 'to do unto others as they would have 
others do unto them,' and 'to love their neighbours as them- 
selves.' For we have this charity, that we hope and believe, 
that the King of Poland and his people, with the magistrates 
of Dantzic, own the writings of the New Testament, as well 
as of the Old; and, therefore, we beseech the king and the 
magistrates of Dantzic to take heed, that their work of im- 
prisoning an innocent people, for nothing but their meeting 
together, in tenderness of conscience, to serve and worship 



384 A POPULAR LIFE OF GEORGE FOX. 

God, their Creator, may not be contrary and opposite to the 
royal law of God, and to the glorious and everlasting gospel 
of truth. 

"We desire the king, in Christian love, earnestly and 
weightily to consider these things, and to give order to set 
the innocent prisoners, our friends, called Quakers, at liberty 
from their strict confinement in Dantzic; that they may have 
freedom to serve and worship the living God in spirit and 
in truth, to go home to their habitations, and follow their 
trades and calling, to maintain their wives, children, and 
families. And we believe that the king, in doing such a 
noble, glorious, yea, Christian work, will not go unrewarded 
from the Great God who made him, whom we serve and 
worship, who has the hearts of kings, and their lives and 
length of days in his hands. 

"From, him who desires that the king and all his mi- 
nisters may be preserved in the fear of God, and 
receive his word of wisdom, by which all things 
were made and created ; that by it he may come to 
order all things to the glory of God, which God 
has put under his hand: that both he and they may 
enjoy the comforts and blessings of the Lord in 
this life, and in that which is to come, life eternal. 
— Amen. 

"George Fox." 

« London, the 10th of the Fifth Month, 
commonly called May, 1684." 

"Postscript. — The king may please to consider, that his 
and all men's consciences are the prerogative of God." 



A TOFULAR LIFE OF GEOBGE FOX. 385 



CHAPTER XX. 



1685—1690. Death of Charles II. — Petition of the Quakers to James 
II. — The king's proclamation and general liberation of the Quakers 
— Several of G. Fox's papers — Death and character 



" Be ye doers of the word, and not hearers only, deceiving yourselves. WTiat 
doth it profit, my brethren, though a man say he hath faith, and hath not works 1 
Can faith save him V'— James i. II . 

^Let me die the death of the righteous, and let my last end be like his!"— 
Numb, xxiii. 10. "And I heard a voice from heaven, saying, Write, Blessed are 
the dead which die in the Lord, from henceforth." — Rev. xiv. 13. 

The year 1685 teemed with events of the utmost import- 
ance to the nation at large, which even threatened a severe 
blow to the cause of the Reformation, by a new overthrow 
of the protestant church of England. In the month of Feb- 
ruary, the king was suddenly seized with convulsive fits, and 
after an illness of a few days, expired; and the throne, to 
the great dismay of the nation, was now to be filled by his 
papist brother, James the Second. As this event came upon 
the nation most unexpectedly, the late king being in the 
prime of life, all parties were in a state of painful excite- 
ment, naturally looking for great changes, without being able 
to calculate either upon their nature or extent. 

The persecutions against the dissenters had been carrier 
on with unremitting virulence by the high-church party, up 
to the period of the late king's decease, and upon the acces 
sion of his brother James to the throne, petitions were poureii 
in from all the aggrieved parties, praying for a toleration of 
their religious tenets, and that the} r might un molest edty wor- 
ship God in the way most agreeable to their opinions. The 
petition from the Quakers is as follows: — 
33 



386 A POPULAR LIFE OF GEOUGE I OX. 

"To King James the Second. 

"The humble application of the people called 
Quakers. 

"Whereas, it hath pleased the Almighty God, by whom 
kings reign, to take hence the late King Charles the Second, 
and to preserve thee peaceably to succeed; we, thy subjects, 
heartily desire, that the Giver of all good and perfect gifts, 
may please to endue thee with wisdom and mercy in the use 
of thy great power, to His glory, the king's honour, and the 
kingdom's good; and it being our sincere resolution, accord- 
ing to our peaceable principles and conversation, by the as- 
sistance of Almighty God to live peaceably and honestly, 
as becomes true and faithful subjects under the king's go- 
vernment, and a conscientious people, that truly fear and serve 
God; we do humbly hope, that the king's tenderness will 
appear, and extend with his power to express the same; re- 
commending to his princely clemency the case of our present 
suffering friends hereunto annexed: — 

"To the King. 

"The distressed case and bequest of the suffering 
people commonly called quakers, humbly presented; 

"Showing, 
"That according to accounts lately given, about fourteen 
hundred of the said people, both men and women, are con- 
tinued prisoners in England and Wales, only for tender con- 
science towards Almighty God, that made them; many under 
sentence of premunire, and many near it, not for refusing- 
duty or substance of allegiance itself, but only because they 
dare not swear; others under fines upon the act of banish- 
ment; many on writs of excommunication; besides, some 
hundreds have died prisoners; many by means of this long 
imprisonment since the year 1680, as it is judged, thereby 
making widows and fatherless, and leaving poor innocent 
families in distress and sorrow. These two hard winters' 
confinement, have tended also to the destruction of many in 
cold holes and jails, their health being greatly impaired 



A POPULAR LIFE OF GEORGE FOX. 387 

thereby; besides the violence and woful spoil made, by mer- 
ciless informers on the Conventicle Act, upon many, con- 
victed, unsummoned, and unheard in their own defence, both 
in city and country; as also on 'qui tarn' writs, and other 
processes, on twenty pounds a month fines, and two-thirds 
of estates seized for the king, all tending to the ruin of trade 
and husbandry, and of industrious families; to some not a 
bed left, to others no cattle to till the ground, or give them 
milk; nor corn for bread or seed, nor tools to work withal. 
And also these and other severities done under pretence of 
serving the king and church, thereby to force us to violate 
our consciences, and consequently to destroy our souls, of 
which we are very tender, as we are of our peace with God, 
and our own consciences, though accounted as sheep for the 
slaughter; and notwithstanding all these long sustained ex- 
tremities, we, the said people, do solemnly profess and declare, 
in the sight of the Teacher of hearts, that we have nothing 
but good-W'ill and true affection to the king, praying for his 
safety, and the kingdom's peace. We have never been found 
n any seditious or treasonable designs, as being wholly con- 
trary to our Christian principles and holy profession. 

"And knowing, that 'where the word of a king is, there 
is power,' we in Christian humility, and for Christ's 
sake, entreat, that the king will please to find out 
some expedient for our relief in these cases, from 
prison, spoil, and ruin, and we shall, as in Christian 
duty bound, pray God for the king's welfare in this 
world, and his eternal happiness in that which is 
to come." 
Then followed a particular list or statement of the number 
of Quakers, at that time lying in prison in the different 
counties of England and Wales, amounting altogether to one 
thousand four hundred and sixty. And soon after the pre- 
sentation of the above petition and statement, the king was 
graciously pleased to exercise his prerogative in favour of 
his peaceable and innocent subjects, the Quakers, by issuing 
the following proclamation, in which he ordered their release 
by way of pardon: — 



388 A POPULAR LIFE OF GEORGE FOX. 

"James Rex. 

"Whereas our most entirely beloved brother, the late king 
deceased, had signified his intentions to his attorneys-general, 
for the pardoning such of his subjects who had been suffer- 
ers in the late rebellion for their loyalty, or whose parents 
or near relations had been sufferers in the late rebellion for 
that cause, or who had themselves testified their loyalty and 
affection to the government, and were persecuted, indicted, 
or convicted, for not taking, or refusing to take, the oaths 
of allegiance and supremacy, or one of them, or had been 
prosecuted upon any writ, or any penalty, or otherwise, in 
any of the courts of Westminster Hall, or in any of the ec- 
clesiastical courts, for not coming to church, or not receiving 
the sacrament. 

"And whereas the several persons whose names are men- 
tioned in the schedule annexed to this, our warrant, have 
produced unto us certificates for the loyalty and sufferings 
of them and their families. 

"Now, in pursuance of the said will of our said most dear 
brother, and in consideration of the sufferings of the said 
persons, our will and pleasure is, that you cause all process 
and proceeding, ex-officio, as well against the said persons 
mentioned in the said schedule hereunto annexed, as against all 
other persons as shall hereafter be produced unto you, to be 
wholly superseded and stayed; and if any of the said persons 
be decreed or pronounced excommunicated, or have been so 
certified, or are in prison upon the writ 'de excommunicato 
capiendi, 5 for any of the causes aforesaid, our pleasure is, that 
you absolve, and cause such persons to be absolved, dis- 
charged, or set at liberty, and that no process or proceedings 
whatsoever be hereafter made in any court against any of 
the said persons, for any cause before-mentioned, until our 
pleasure therein shall be further signified. 

"Given at our court at Whitehall, this 18th day of April, 
1685, in the first year of our reign. 

"To all archbishops and bishops, to their chancellors and 
commissioners, and to all such deacons and their officials, and 



A TOPULAR LIFE OF GEORGE FOX. 389 

all other ordinaries and persons executing ecclesiastical ju- 
risdiction. 

"By his Majesty's command. 

"Sunderland." 

James, when Duke of York, had always treated Admiral 
Penn with marks of sincere friendship, and at the birth of 
his son, William, he stood sponsor to the child. His godson, 
the celebrated William Penn, at this time ranked so high in 
the estimation of James, that he had access to him at all 
times, and it may be, in some measure, attributed to his in- 
fluence with the king, that this document, so unreservedly 
favourable towards the Quakers, was granted. Its address 
clearly points out the quarter from whence all their persecu- 
tions had proceeded, and if we had no other proof, would 
afford evidence of the mistaken, persecuting spirit, which 
then prevailed with the high-church party. It is a curious 
fact, that the protestant dissenters should have received from 
a catholic prince a free toleration of their religious opinions; 
an indulgence which had been denied to them, in the small- 
est particular, by the reformed protestant church of England, 
and which all the religious parties of the day, with the ex- 
ception of the Quakers, had been extremely tenacious of 
conceding to each other. When we consider the motive of 
this apparently liberal act, but little merit, alas! can be as- 
cribed to the granter, w T ho, it is clear, from his subsequent 
acts, only considered it as a first step towards the re-esta- 
blishment of popery, by attempting the subversion o( the 
national church, and in the furtherance of which measure, 
he was finally expelled from the throne of his forefathers. 

This gracious proclamation of James, which threw open 
the prison doors throughout the nation to the Quakers, and 
restored several hundreds of them from cruel imprisonment, 
to the bosoms of their families, was a source of heart-felt 
thankfulness to them; and in consequence thereof, their en- 
suing "yearly meeting," which took place in the spring of 
this year, was very largely attended. George Fox says, 
"many of those who had been restrained in bonds for years, 

33* 



300 A POPULAR LIFE OF GEORGE FOX. 

came up to this yearly meeting, and caused great joy to 
Friends, to see our ancient faithful brethren again at liberty 
in the Lord's work, after their long imprisonment. And, 
indeed, a precious meeting we had; the refreshing presence 
of the Lord appearing plentifully with us and among us." 
A great concern, however, arose in his mind, lest in the joy 
and fulness of their hearts, "any should look too much toman, 
and not eye the Lord therein, from whence all deliverance 
comes;" he, therefore, wrote two epistles, to caution Friends 
to be watchful over themselves in this particular; stating 
therein, "My desires are, that all may be preserved in hu- 
mility and thankfulness, in the sense of all the mercies of the 
Lord; and live in the peaceable truth that is over all: that ye 
may answer God's grace, and his light and Spirit in all; in 
a righteous godly life, and conversation. Let none be lifted 
up by their outward liberty, neither let any be cast down by 
sufFering for Christ's sake," &c. In another place, he writes, 
"The Lord, by his eternal power, hath disposed the heart of 
the king to open the prison doors, by which about fifteen 
hundred persons are set at liberty, and hath given a check 
to informers, so that in many places our meetings are pretty 
quiet. My desires are, that both liberty and sufferings may 
be sanctified to his people, that Friends may prize the mer- 
cies of the Lord in all things, and to Him be thankful, who 
stilleth the raging waves of the sea, allayeth the storms and 
tempests, and maketh a calm. Therefore, it is good to trust 
in the Lord, and cast your care upon Him who careth for 
you. For, when ye were in jails and prisons, the Lord did 
by his eternal power and arm uphold you, and sanctified 
them to you; unto some He made them as a sanctuary, and 
tried his people as in a furnace of affliction, both in prisons 
and spoiling of goods. In all this, the Lord was with his 
people, and taught them to know, that 'the earth is the 
Lord's, and the fulness thereof/ and that He was in all 
places, 'who crowneth the year with his goodness.' There- 
fore, let all God's people be diligent and careful to keep 
themselves pure and clean, and to serve God and Christ, 
and one another, in the glorious peaceable gospel of life and 
Vation," &c. 



A POPULAR LIFE OF GEORGE FOX. 391 

From this period, to the close of his life, George Fox re- 
sided chiefly in London, labouring assiduously and watch- 
fully to promote the harmony and good order of the large 
Society, which he had now lived to see acting with himself 
in the open profession of the religious principles he had so 
long preached and practised; and united together by the 
wholesome laws that, from time to time, he had instituted 
for the regulation and well-ordering of their conduct. In 
his capacity as a minister of the gospel, and as an elder of 
the church, he was constant in his attendance at all meetings. 
He also occupied much of his time in writing religious letters 
and epistles to all parts of the world, besides preparing for 
publication many papers upon religious subjects. These were 
mostly accomplished during the intervals between the meet- 
ings, or at those times, when he occasionally retired a few 
miles into the country, to recruit himself from the fatigues 
of his active life, by a little rest and quietness, which the 
infirmities of age and illness rendered indispensable. A few 
of these papers we shall select before closing his memoir. 
The first of which was written to prove from scripture, that 
people must repent before they can receive the gospel, and 
the Holy Spirit, and the kingdom of God, or be baptized. 

"John the Baptist came preaching in the wilderness of 
Judea, saying, ' Repent ye, for the kingdom of heaven is at 
hand/ — Matt. iii. 12. When John the Baptist was cast into 
prison, Mark says, that 'John came into Galilee, preaching 
the gospel of the kingdom of God, and saying, The time is 
fulfilled, and the kingdom of God is at hand: repent ye, and 
believe the gospel/ — Mark i. 14, 15. Matthew also says, 
' From that time, Jesus began to preach, and to say, Repent, 
for the kingdom of heaven is at hand.' — Matt. iv. 17. And 
when Christ sent forth his twelve disciples, two and two, 
they went out and preached that men should repent, see 
Mark iv. 12. Christ said to the Jews, 'Except ye repent, 
ye shall all likewise perish/ — Luke xiii. 3 — 5. When the 
publicans and sinners came to hear Christ, and the Pharisees 
and Scribes murmured, saying, 'This man receiveth sinners 



392 A POPULAR LIFE OF GEORGE FOX. 

and eateth with them/ Christ reproved them by a parable, 
and told them, 'Joy shall be in heaven over one sinner that 
repenteth, more than over ninety and nine just persons, 
which need no repentance/ adding, ' There is joy in the 
presence of the angels of God over one sinner that repenteth. 
— Luke xv. Christ, after He was risen, said unto his disciples, 
that ' repentance and remission of sins should be preached 
in his name among all nations, beginning at Jerusalem.' — 
Luke xxiv. 47. Peter said to the Jews, 'Repent, and be 
baptized, every one of you, in the name of Jesus Christ for 
the remission of sins; and ye shall receive the gift of the 
Holy Ghost.'— Acts ii. 38. Paul said, 'The times of this 
ignorance God winked at; but now commandeth all men 
every where to repent.' — Acts xvii. 30. Simon Magus was 
called to repentance, if he had regarded it. — Acts viii. 22. 
The apostle Paul did preach at Damascus, at Jerusalem, and 
throughout all the coasts of Judea, and then to the Gentiles, 
(turning them from darkness to the light of Christ, and from 
the power of Satan to God,) that they should 'repent, and 
turn to God, and do works meet for repentance.' — Acts 
xxvi. 20. 

" Here we may see that people must repent before they 
believe and are baptized, and before they receive the Holy 
Ghost and the kingdom of God. They must repent of their 
vain life and conversation, before they receive the gospel, 
and must be turned from darkness to the light of Christ, from 
the power of Satan unto God, before they receive his Holy 
Spirit, and his gospel of life and salvation. The Lord doth 
command all men every where to repent, and do works meet 
for repentance. They must show that their lives, conversa- 
tions, and tongues are changed, and that they serve God in 
newness of life, w r ith new tongues and new hearts. 

"George Fox." 

The following paper also, showing wherein God's people 
should be like unto Him: — 

"God is righteous, and He would have his people to be 



A POPULAR LIFE OF GEORGE FOX. 393 

righteous, and do righteously. God is holy, and He would 
have his people holy, and to do holily. God is just, and He 
would have his people to be just, and to do justly to all. God 
is light, and his children must walk in his light. God is an 
eternal infinite Spirit, and his children must walk in his 
Spirit. God is merciful, and He would have his people to 
be merciful. God's sun shines upon the good and the bad, 
and He causes the rain to fall upon the evil and the good; so 
should his people do good to all. God is love, and they that 
dwell in love, dwell in God. 'Love worketh no ill to his 
neighbour, therefore, love is the fulfilling of the law.' — Rom, 
xiii. 10. The apostle saith, 'All the law is fulfilled in one 
word, even in this, thou shalt love thy neighbour as thyself.' 
— Gal. v. 14. 'As the Father hath loved me, so I have loved 
you; continue ye in my love.' — John xv. 9. This should be 
the practice of all God's people. 

"George Fox." 

"And because most people," he says, "would confess that 
God's people should be thus, but few know how to come to 
this state, therefore, in the openings of the Spirit of truth, I 
wrote another short paper, directing to the 'Right way, and 
means whereby people might come unto Christ, and so be 
made like unto God.' " Thus: — 

"Christ saith, 'I am the way, the truth and the life; no 
man cometh unto the Father but by rne.' — John xiv. 6. And 
again, 'No man can come to me, except the Father, which 
hath sent me, draw him.' — John vi. 44. Now, what is the 
means by which God did draw his people to his Son, but by 
his Holy Spirit, who 'poureth out his Spirit upon all flesh,' 
(that is, upon all men and women.) By this Holy Spirit, 
the holy and righteous God doth draw people from unright- 
eousness and unholiness to Christ, the righteous and Holy 
One, the great Prophet, in his New Covenant and New Tes- 
tament, whom Moses in the Old Covenant and Testament, 
said, God would raise up like unto him, whom people should 
'hear in all things; and them that would not hear Him should 
be cut off.' 



394 A POPULAR LIFE OF GEORGE FOX. 

"They that do not hear the Son of God, the great Prophet 
do not mind the drawing of the Father by his Holy Spirit 
to his Son; but to them that mind the drawings of the good 
Spirit of the Father to the Son, the Spirit doth give under- 
standing to know God and Jesus Christ, which is life eternal. 
Then they know that Jesus Christ is the way, the. truth, and 
the life, and that none can come to God, but by and through 
his Son, who is their Shepherd, to feed them in his pastures 
and springs of life; and his sheep know his holy voice, in 
whom there was no sin, and in whose mouth there was no 
guile; and a hireling they will not hear, for he careth not for 
the sheep: for they are not the hireling's, but Christ's, who 
hath laid down his life for his sheep. He that robs and steals 
his neighbour's words, climbeth up another way, and entereth 
not by the door, is a thief and robber; but Christ is the door 
into his sheep-fold, for his sheep to enter in by. They know 
that Christ is the Bishop of their souls, to see that they do not 
go astray from God, nor out of his pastures of life: they know 
that Christ is their Mediator, and makes their peace with God : 
and they know that Christ is their High-priest, made higher 
than the heavens, and hath died for their sins, and doth cleanse 
them with his blood, and is risen for their justification ; and is 
able to the utmost to save all that come to God by Him. 

" George Fox." 

"June, 1687." 

In continuation of the above subject, he wrote another 
paper in which he shows from the scriptures, that the king- 
dom of God, which most people contemplate as a distant 
object, and as something belonging to a future world, "is, in 
some measure, to be known and entered into in this life; but 
that none can know an entrance thereinto, but such as are 
* regenerated or born again." This paper, like the foregoing,- 
abounds with quotations from the Old and New Testaments, 
very ably and clearly drawn together. 

Objections were frequently brought against the Quakers, 
because many of their ministers were uneducated and simple 
men; and because they did not allow a learned education to 



A POPULAR LIFE OF GEORGE FOX. 395 

be a necessary qualification for the exercise of this important 
function; but relied solely upon the inward vocation. George 
Fox, therefore, put forth the following paper, to show from 
the holy writings, <*How many of the holy men and prophets, 
and of the apostles of Christ, had been husbandmen and 
tradesmen," and how unlike to such simple-minded men 
were the self-elected ministers of those days. It begins: — 

"Righteous Abel was a shepherd, 'a keeper of sheep/ — 
Gen. iv. 2. Noah was a husbandman, and he was a 'just 
man, and perfect in his generation, and walked with God/ 
Gen. ix. 20; and vi. 9. Abraham, the father of the faithful, 
was a husbandman, and had great flocks of cattle; just Lot 
was a husbandman, and had ' great flocks and herds of cattle/ 
Gen. xxvi. 12 — 14. And the promise was with Isaac: for 
the Lord said to Abraham, 'In Isaac shall thy seed be called/ 
— Gen. xxi. 12. Jacob was a husbandman, and his sons 
keepers of cattle, — Gen. xlvi., and God loved Jacob. Moses 
kept sheep. — Exod. iii. 1. The Lord spake to him when he 
was keeping sheep, and sent him to Pharoah, to bring God's 
people or sheep out of Egypt. And by the hand and power 
of the Lord, he and his brother Aaron brought them out of 
Egypt, a land of anguish, bondage, darkness, and perplexity. 
And Moses kept the Lord's people, or sheep, forty years in 
the wilderness: a meek shepherd of God he was, and kept 
his great flock of sheep ; though some of them were destroyed 
in the wilderness for their contention and murmuring. 

"David, though he afterwards came to be a king, was a 
keeper of his father's sheep in the wilderness. The Lord 
called him from the sheep-cotes to feed his sheep, the house 
of Israel, and to defend them from the spiritual wolves, bears, 
and lions; and he did it to purpose, who was a man after 
God's own heart. 

"Elisha was a ploughman. — 1 Kings xix. 19. He was 
called from the plough, to teach God's people, the children 
of Israel, to plough up the fallow ground of their hearts, 
that they might bring forth seed and fruits to God, their 
Creator. 



396 A POPULAR LIFE OF GEORGE FOX. 

v 

"The Word of the Lord came to Amos, when he was 
among the herdmen of Tekoa. — Amos i. 1. Here ye may 
see how the Lord made use of a poor man, and how he called 
him from following the outward flock, and from gathering 
odtward fruits, to gather his fruits, and to follow his people 
or flocks, the children of Israel. 

"Many of the apostles were poor fishermen. After the 
'miraculous draught,' one of the other disciples said unto 
Peter, 'It is the Lord/ Peter hearing that it was the Lord, 
'girded his fisher's coat unto him.' — John xxi. 2 — 7. This 
was after Christ was risen. So here ye may see, Peter had 
laid aside his fisher's coat all the while that he had been 
preaching before Christ's death. 

"Jesus saw Matthew 'sitting at the receipt of custom, and 
he said unto him, Follow me. And he arose and followed 
Him.' — Matt. ix. 9. And Christ employed Matthew to 
gather his people, that were scattered from God; another 
kind of treasure than the outward 'custom' of the Romans 
Luke was a physician, whom Christ made a physician spi 
ritual; which was better than outward. 

"Paul was a tent-maker; and being of the same craft witl* 
Aquila and Priscilla, 'he abode with them at Corinth, and 
wrought; for by their occupations they were tent-makers.' 
— Acts xviii. 3. 

"George Fox." 

From Kingston he issued forth the following paper: — 

" 'God so loved the world, that He gave his only begotten 
Son, that whosoever believeth in Him. shall not perish, (mark, 
not perish,) but have everlasting life.' — John iii. 16. Again, 
he saith, 'He that believeth on the Son of God, hath (mark, 
hath) everlasting life.'— ver. 36. So these believers have 
everlasting life while they are upon the earth. And, 'He 
that believeth in Christ is not condemned; but he that be- 
lieveth not, is condemned already, and the wrath of God 
abideth on him.' And, 'He that heareth Christ's word, and 
believeth on God that sent him, hath (mark, hath) everlasting 



A POPULAR LIFE OF GEORGE FOX. 397 

life, and shall not come into condemnation, but jl passed from 
death/ the death in the first Adam, 'unto life,' the life in 
Christ, the second Adam. — John v. 24. And that meat which 
Christ doth give, endureth unto everlasting life, as in John 
vi. 27. And the water that Christ doth give shall be in him 
that drinks it, 'a well of water springing up into everlasting 
life/ — John iv. 14. Christ said to the Jews, 'Search the 
scriptures, for in them ye think ye have eternal life; and 
they are they which testify of me: and ye will not come to 
me, that ye might have life.' — John v. 39, 40. Here ye may 
see, the eternal life is to be found in Christ, and not in the 
scriptures, which testify of Him, the Life. Christ's sheep 
that hear his voice, know and follow Him; He gives unto 
them eternal life, and they shall not perish, neither shall any 
pluck them out of his hand. They shall not pluck Christ's 
sheep, to whom He hath given eternal life, out of his eternal 
hand. Christ said to Martha, 'I am the resurrection and the 
life; he that believeth in me, though he were dead, (mark, 
though he were dead,) yet he shall live; (mark, live, though 
he were dead,) and whosoever liveth, and believeth in me, 
shall never die. Believest thou this?* Martha said, 'Yea, 
Lord.' — John xxv. 26. This is the true and substantial be- 
lief, which they that believe, shall not perish, but have ever- 
lasting life. John saith, 'This is the record, that God hath 
given to us eternal life; and this life is in his Son.' — 1 John 
v. 11. 'The life was manifested, and we have seen it and 
bear witness, and show unto you that eternal life, which 
was with the Father, and was manifested unto us. ? — 1 John 
i. 2. So these were the believers that had eternal life in the 
Son of God, and showed it unto others. 'He that hath the 
Son hath life,' saith John, 'and he that hath not the Son of 
God, hath not life.' — 1 John v. 12. Christ saith, 'Every 
one that hath forsaken houses, or brethren, or sisters, or 
father, or mother, or wife, or children, or lands, for my name's 
sake, shall receive a hundred-fold, and shall inherit ever- 
lasting life.' — Matt. xix. 29. The wicked that do not receive 
Christ, shall go into everlasting punishment; but the right- 
eous into everlasting life. The true servants of God have 
34 



398 A POPULAR LIFE OF GEORGE FOX. 

their fruits unto holiness, and their end is everlasting life: 
for 'the wages of sin is death; but the gift of God is ever- 
lasting life, through Jesus Christ our Lord!' Such have a 
building of God, a house not made with hands, eternal in 
the heavens. Therefore, I desire, that God's people may- 
endure all things, that they may obtain this salvation, which 
is in Christ Jesus, with eternal glory. For, Christ being 
made perfect, became the Author of eternal salvation to all 
them that obey Him. 

"George Fox. 

"Kingston, 6th day of the Eleventh Month, 1687." 

In the following year, 1688, he put forth a paper, begin- 
ning: 

"The house of Israel was called God's vineyard, in Isaiah 
v. 7, and all the Israelites were called the house of Israel. 
Israel signifies <a prince with God, and a prevailer with men/ 
— Gen. xxxii. 28. When Peter preached Christ to the house 
of Israel, he said, 'Let all the house of Israel know assuredly, 
that God hath made that same Jesus, whom ye have crucified, 
both Lord and Christ.' — Acts ii. 36. So they were all called 
the house of Israel. And it is said, < Moses was faithful in 
all his house (to wit, this house of Israel,) as a servant, for a 
testimony of those things which were to be spoken after; 
but Christ, as a Son, over his own house, which house are 
we, if we hold fast the confidence, and the rejoicing of the 
hope firm unto the end.' — Heb. iii. 5, 6." It concludes, 
"And they that are of the Son's house, are pure, righteous, 
and holy, and can do nothing against the truth, but for it, in 
their words, lives, and conversations; and so are a chosen 
generation, a holy nation, a peculiar people, that they should 
show forth the praise of Him, who hath called them out of 
darkness into his marvellous light. 

» "George Fox." 

We shall give one more short selection. "A few words 
concerning the world's teachers, and the emptiness of their 
teaching." 



A POPULAR LIFE OF GEORGE FOX. 399 

"Doth not all, which is called Christendom, live in talking 
of Christ and of the apostles and prophets' words, and the 
letter of the Scriptures? And do not their priests minister 
the letter, with their own conceptions thereupon, for money, 
though the holy Scriptures were freely given forth from 
God and Christ, and his prophets and his apostles? Yet the. 
apostle saith, 'The letter killeth; but the Spirit giveth life.' 
— 2 Cor. iii. 6. The ministers of the New Testament are 
not ministers of the letter, but of the Spirit: and they sow 
to the Spirit, and of the Spirit reap life eternal. But people 
spending time about old authors, and talking of them, and of 
the outward letter, this doth not feed their souls. For talking 
of victuals and clothes, doth not clothe the body, and feed it. 
No more are their souls and spirits fed and clothed, except 
they have the bread and water of life from heaven to feed 
them, and the righteousness of Christ to clothe them. Talk- 
ing of outward things and spiritual things, and not having 
them, may starve both their bodies and their souls. There- 
fore, quench not the Spirit of God, which will lead to be 
diligent in all things." 

The above specimens form only a very small portion of 
the writings which his indefatigable pen prepared for pub- 
lication at this period of his life. 

The following extract relates to a public donation of some 
property for the use of the Society of Friends. The account 
is taken from the Memoir of George Fox, written by Tho- 
mas Evans of Philadelphia, pp. 237 to 242, and offers some 
interesting particulars of his character. 

"George Fox's declared intention and motion for 
his giving up Petty's house and land for ever, for 
the service of the Lord and the people called 
Quakers. 

"The eternal God, who hath in and by his eternal power- 
ful arm, preserved me through all my troubles, trials, temp- 
tations, and afflictions, persecutions, reproaches, and impri- 
sonments, and carried me over them all, hath sanctified all 
these things to me; so that I can say, all things work together 
for good to them that love God, and are beloved of Him. 



400 A POPULAR LIFE OF GEORGE FOX. 

"And the Lord God of the whole heaven and earth, and 
all things therein, both natural and spiritual, hath been, by 
his eternal power, my preserver, and upholder, and keeper, 
and hath taken care and provided for me, both for temporals 
and spirituals, so that I never did want; and have been con- 
tent and thankful with what the Lord provided for me. 

"And now the Lord hath done much good for me, and to 
his name, truth, and people, to whom I have offered up my 
spirit, soul, and body, which are the Lord's, made and cre- 
ated for his glory. And, also, I do offer and give up freely 
to the Lord for ever, and for the service of his sons, daugh- 
ters, and servants, called Quakers, the house and houses, 
barns, kiln, stable, and all the land, with the garden and or- 
chard being about three acres of land, more or less; with 
the commonings, peats, turfings, moss, and whatsoever other 
privileges that belong to it, called Pettys, in the parish of 
Ulverstone. 

"And also my ebony bedstead with the painted curtains, 
and the great elbow chair, that Robert Widders sent met 
and my great sea case or ceilaridge, with the bottles in it. 
These I do give to stand in the house as heir-looms, when 
the house is made use of for a meeting-place; so that a Friend 
may have a bed to lie on, and a chair to sit in, and a bottle 
to hold a little water to drink. 

"It being free of land-tax, and free from all tithes, both 
great and small; and all this I do freely give up to the Lord, 
and for the Lord's service and his people's, to make a meet- 
ing-place of. 

"It is all the land and house I have in England, and it is 
given up to the Lord, for it is for his service and for his 
children's. 

"George Fox." 

" I do and have given up Pettys, which I bought of the 
children., Susannah Fell, and Rachel Fell, for seventy-two 
pounds, for God's people to meet in, when they did not meet 
at Swarthmore Hall; and let the rest of the ground, and malt- 
house maintain the meeting-house, which may be made fit 



A POPULAR LIFE OF GEORGE FOX. 401 

either the barn or the house, as the Lord shall let Friends 
see which is best; and to slate it, and pave the way to it, 
that so Friends may go dry to their meeting. And let, or 
set part of the house or land to maintain itself for ever for 
the Lord's service. And you may let any poor honest 
Friend live in part of the house. And so let it be for the 
Lord's service to the end of the world; and for his people 
to meet in, to keep them from the winter cold and w T et, and 
the summer heat." 

Extracts from letters sent to Thomas Lower of Marsh- 
Grange, in Lancashire, his wife's son-in-law. 

In another letter to the same person, he writes, "I would 
have it gone about, and things prepared before-hand, as soon 
as you can, after you had viewed it, and seen what you will 
want, either lime, sand, wood, or stone. And I would have 
Robert Barrow to do it if he can. And I would have next 
winter an orchard planted where you may see fit." He fur- 
ther directs again, "And you may buy all things at the best 
hand, before-hand, to be ready. I am in the same mind still, 
not to put any Friend to a farthing charge. But if Friends 
of the meeting or thereaway, will come with carts, and help 
to fetch stone, lime, wood, sand, or slate, I shall take it 
kindly; or to get stone off the common, if need be; and you 
may speak to Joseph Sharp, for he is a willing man to help 
in any thing. 

"The twenty pounds of J. It.'s, which you are to receive, 
I have and do order for that service: and the fifteen pounds 
thou hast in thy hands of Jane and Robert Widders, I order 
for that service, and for the building; and the five pounds 
Susannah brought up, I took of her, and what more ye do 
want, when it is wanted, let me know. And so, dear Tho- 
mas, my love is to thee and all the rest of Friends in the 
holy and peaceable truth, that is stronger than all they that 
be out of it. And God Almighty keep you in it, and in the 
order of it. Amen. u George Fox." 

From the years 1C36 to 1689, the infirmities of age had 

34* 



402 A POPULAR LIFE OF GEORGE FOX. 

gradually crept upon him, so that he could not bear for any 
length of time together, either the closeness of London, o:* 
the fatigues he there underwent in the constant attendance 
of his religious duties; consequently, these labours were fre- 
quently interrupted by his remaining out of town for a few 
weeks together, which intervals of relaxation were mostly 
spent, either at the house of John Rouse, near Kingston, or 
at William Mead's, at Goose's, near Waltham Abbey, Essex; 
both of whom were sons-in-law of his wife. As far, how- 
ever, as his strength would permit, he continued actively 
employed up to the last period of his life: he attended the 
Yearly Meeting of 1690, which held for several days, and 
he constantly visited other meetings, both in town and the 
country, especially those about Tottenham, where he resided 
a great part of the year. 

About the end of October, he went up to London, and on 
Saturday, the 10th day of November, he wrote a long epistle 
to "Friends in Ireland," who at that time were suffering 
from cruel persecutions of the papists; and the next morn- 
ing attended the meeting at Grace-church Street, in the city, 
at the close of which, he was taken ill, and died on the Tues- 
day following, the 13th of November, 1690. 

His own journal, which is carried on by himself up to 
the 10th of November, is closed by William Penn in these 
words: — 

"Thus, reader, thou hast had some account of the life and 
travels, labours, sufferings, and manifold trials and exercises 
of this holy man of God, from his youth to almost the time 
of his death: of which himself kept a journal; whence the 
foregoing sheets were transcribed. It remains that an ac- 
count be added of the time, place, and manner of his death 
and burial." He then states, that at the fore-mentioned 
meeting, he addressed the congregation both in discourse 
and in prayer, and "the meeting being ended," he retired to 
the house of a Friend adjoining the meeting, where he ob- 
served to those about him, that "he thought he felt the cold 
strike to his heart, as he came out of the meeting," adding, 
"yet I am glad I was here; now I am clear, I am fully 






A POPULAR LIFE OF GEORGE FOX. 403 

clear." The sensation of cold still remaining, he retired to 
bed, where he lay with great composure and peace of mind, 
retaining his senses to the last. "And as in the whole course 
of his life, his spirit, in the universal love of God, was set 
and bent for the exalting of truth and righteousness, and the 
making known the way thereof to the nation and people afar 
off; so now, in the time of his outward weakness, his mind 
was intent upon, and wholly taken up with that considera- 
tion: and he sent for some particular Friends, to whom he 
expressed his mind and desire for the spreading of Friends' 
books in the world." To those around him, he observed, 
"All is well: the Seed of God reigns over all, and over death 
itself. And though I am weak in body, yet the power of 
God is over all, and the Seed reigns over all disorderly 
spirits." In this "heavenly frame of mind," he continued 
growing weaker and weaker, and on the Tuesday evening 
following, between the hours of nine and ten, "he quietly 
departed this life in peace," in the 67th year of his age. 
"As he lived, so he died, rejoicing in the hope of the gospel, 
and in the full assurance of a glorious immortality." 

His funeral took place on Friday, the 16th day of the 
same month. "After the meeting was ended," says William 
Penn, "his body was borne by Friends, and accompanied by 
very great numbers, to the Friends' burying-ground, near 
Bunhill-Fields; where, after a solemn waiting upon the Lord, 
and several living testimonies borne, recommending the 
company to the guidance and protection of that Divine Spirit 
and power, by w 7 hich this holy man of God had been raised 
up, furnished, supported, and preserved, to the end of his 
day, his body was decently committed to the earth; but his 
memorial shall remain, and be everlastingly blessed among 
the righteous." 

It now only remains to speak of his character; for many 
particulars of which we are indebted to the celebrated Wil- 
liam Penn, Governor of Pennsylvania, and to Thomas Ell- 
wood, once the amanuensis of the poet Milton, both of whom 
had lived with him on .terms of the closest intimacy. 

The person of George Fox was somewhat corpulent, and 



404 A POPULAR LIFE OF GEORGE FOX. 

his height above the common standard. His countenance 
Was smooth and placid, and his intelligent gray eyes were 
vivid and piercing. He was active in his habits, and unre- 
mitting in his labours, both bodily and mental; he was a 
small sleeper, an early riser, and carefully abstemious in his 
diet. During his youth, so great was the simplicity of his 
whole appearance, and the humility of his deportment, that 
many, judging alone from outward appearances, at first-sight 
despised him as a person scarcely worthy of regard ; others, 
more reflecting, were struck with the contrast between his 
unpretending appearance, and the energy of his character; 
being attracted by the firmness of his address, the force of 
his language, and his just application and accurate knowledge 
of the holy writings, which, upon all occasions, he aptly in- 
troduced for the encouragement of truth and virtue, and in 
dauntless reproval of vice and error whenever they appeared. 

His accurate knowledge and understanding of the Scrip- 
tures, and the ability and power with which he explained 
and applied them, was a remarkable feature of his character, 
and enabled him, unlearned as he was in the wisdom of the 
world, to confute all opponents who made the Scriptures the 
rule of their doctrine, his quotations being always to the 
point, and his explanations clear and full. 

In conversation and manners he was grave, courteous, and 
free from affectation; and from his love and good-will to all 
mankind, he was benevolent and "civil beyond the common 
forms." 

In public prayer he was particularly impressive, generally 
using very few words, but those powerful and fervent. 

Although the language of his discourses was unpolished 
by art, and often "abrupt," from the deficiency of his educa- 
tion, yet it was always striking and intelligent. These ad- 
dresses were never illustrations of particular texts, nor did 
they embrace a variety of topics like the compositions of 
learned men; but were mostly employed in enforcing the 
leading feature of his doctrine, — the calling all men from the 
out ward forms of religion, to the inward and spiritual religion 
of the heart; to Christ, "the true light, which lighteth every 



A POPULAR LIFE OF GEORGE FOX. 405 

man that cometh into the world/' John i. 9, explaining the 
operations of divine grace, and claiming attention to it, as 
the one unerring guide, and the only sanctifier of the heart. 
They pointed out the necessity of true repentance, amend- 
ment of life, self-denial, and a purification of the heart from 
all evil; they partook largely of quotations from the sacred 
volume, and were always extemporaneous effusions, under the 
firm conviction of immediate divine inspiration. 

The peculiarities of many of his views of the gospel, as 
regarded the then established opinions of most other religious 
persuasions, and the doctrine resulting therefrom, arose from 
intuitive impressions of his own mind; which, rejecting all 
the interpretation of human wisdom, relied solely upon the 
enlightening power of the grace of God, for the full and per- 
fect comprehension of the important truths of the sacred 
volume. Thus drinking from the fountain-head, from the 
pure and living spring, he was moved to condemn those 
practices and opinions, originating in the errors introduced 
by traditions and learned glosses, during the dark ages of 
popery, many of which, are still retained by the different 
religious communities, called into existence since the Re- 
formation. 

A deep and living impression of religious duty was the 
ruling motive of all his actions, and if, in some instances, 
they partook of the religious excitement of the age he lived 
in, they resulted from a sense of undisputed obedience to the 
will of God. His life, from the commencement of his mis- 
sion, was one continued labour of love towards his fellow- 
creatures, seeking their eternal peace; and throughout its 
whole course, affords a striking instance of straight-forward 
consistency. He lived to see established a large body of 
followers, united by gospel fellowship, and living under the 
rule of the most perfect system of Christian government, ever 
yet established since the early Christian church. 

In himself, he was a wonderful example of his own doc- 
trine of that Christian perfection, which he taught, was to be 
attained by the perfect subjugation of our own wills, through 
the cleansing power of the blood of Christ. "Be ye there- 



4 ^6 A POPULAK LIFE OF GEORGE FOX. 

fore perfect, even as your Father which is in heaven is per- 
fect;" urging that it was unreasonable to suppose, that God 
should enjoin any commandment it was impossible for us to 
fulfil. The whole tenor of his life was a state of innocency 
and unblemished purity, having in very early years, through 
the grace of God, subdued all evil inclinations, and overcome, 
by watchfulness and fastings, the temptations to sin, he was 
enabled faithfully to discharge the duties of the post he felt 
himself called upon to maintain; and like a good soldier, 
patiently enduring all hardships, was ever ready to lay down 
his life in its defence. This post, we have seen, he manfully 
defended to the last, and when he fell asleep, joyfully re- 
signed his spirit to God, in whose glory and in whose laws 
he had faithfully walked throughout his arduous life. Dis- 
playing in his cause mental energy, unsullied truth, pure 
faith, firm devotion, patient suffering, persevering labour, and 
dauntless courage. And when we reflect, that a much smaller 
portion of these qualities employed for the aggrandizement 
of a name, or in the furtherance of ambitious views, would 
have gained their possessor worldly honours and heroic titles; 
how much more worthy of our admiration and esteem, and 
how much more to be prized by us, is this true Christian 
heroism, which sacrificing all selfish considerations, labours 
solely for the glory of God, and for the promotion of the 
eternal welfare of the whole human family, anxious that with 
himself, all might one day be called from works to rewards. 
"For what shall it profit a man if he gain the whole world, 
and lose his own soul? or what shall a man give in exchange 
for his soul?" — Mark viii. 36. 



SUPPLEMENTARY SUMMARY 



DOCTRINE, TENETS AND PECULIARITIES 



THE QUAKERS. 



This Summary account of the Doctrine and Tenets held 
by the Society of Friends, is given as much as could be done 
in the words of their own approved writers; but for a more 
complete information respecting their opinions, and a more 
perfect statement of their arguments, the reader is referred 
to the writings of William Penn, to "Barclay's Apology/' 
in itself an able specimen of the old style of scholastic argu- 
ment, to "Clarkson's Portraiture of Quakerism/' and to 
"Gurney's Observations on their distinguishing views/' 



PART L-DOCTRINES. 

Section I. — The Teachings or the Spirit of Truth 

The Quakers believe that a measure of divine grace or 
light is given to all mankind, which, if obeyed, is sufficient 
for tit sanctification of the heart, and which, as its operations 
can 01 v 7 be spiritually discerned, has been called, by some 
writers, he "Inward Light/' 

That t ,'s inward and perceptible guidance of the Holy 
Spirit forms a most prominent feature of the gospel, and is 
the purchase of Christ's sufferings and death. William Penn 
says, that "God, through Christ, hath planted a principle in 
every man to inform him of his duty, and to enable him to 
do it; and that those who live up to this principle, are the 
people of God; and that those who live in disobedience to it 
are not God's people, whatever name they may bear, or what- 
ever profession they may make of religion." Gurney, speak- 
ing of the foundation of religion common to all mankind. 
says, "God is the Creator and merciful Father of us all. 
Christ died for us all. A measure of the influence of the 
Holy Spirit enlightens, and, if obeyed, would save us all.'" 

This principle of the "Inward Light" is the fund amenta! 
doctrine of Quakerism: by it, they mean that spiritual saving 
light spoken of by St. John: "the light which lighteth every 
man that cometh into the world." — John i. 9. Which tex:, 
from its forcible bearing upon this point, has been called the; 
Quaker's text. It is the Grace or Spirit of God, or Lighi 
of Christ in us; and although the same divine principle is 
acknowledged by all Christians, yet the Quakers lay a mucl 
greater stress, than others, upon the various operations of this 
Spirit in the heart. They believe, as before observed, that 
a measure of this Spirit, as a universal teacher, is given t<> 
every man, and is an efficient and unerring guide for his spi- 



410 SUMMARY OF THE DOCTRINE, TENETS 

ritual concerns; he who resists it, quenches it: he who attends 
to it, is in the way of obtaining the redemption purchased by 
the sacrifice of Christ our Saviour; by it their ministers are 
alone qualified for the spiritual office: it is the talent in- 
trusted to each servant, with which he is to " occupy " till 
his Lord comes; and in proportion to his improvement of 
this talent, so will be his reward. They consider it, there- 
fore, as "the primary and infallible rule of faith and manners:" 
and the scriptures, or inspired writings, only as a secondary 
means of instruction. Barclay says, "Because the scriptures 
are only a declaration of the fountain, and not the fountain 
itself, they are not to be esteemed the principal ground of all 
truth and knowledge, nor the primary rule of faith and man- 
ners: but a secondary rule, subordinate to the Spirit from 
whom they have all their excellence and certainty." Never- 
theless, they look upon the sacred volume as profitable for 
doctrine, reproof, &c, and love and prefer it before all books 
in the world, and strongly recommend its perusal and study. 
Again, Barclay says, "The divine revelations of the Spirit, 
as they do not, so neither can they at any time contradict the 
scripture testimony, or right and sound reason. Again, he 
says, "We look upon the scriptures as the only fit and out- 
ward rule to judge of Christian controversies, and whatever 
doctrine is contrary to their testimony, must be regarded as 
false." 

Job Scott, one of their more modern writers, has the fol- 
lowing excellent observations on the efficacy and universality 
of the grace of God. He says, "I am renewedly confirmed 
in a sentiment I have long been settled in; which is, that 
there never was, and never will be, but one true religion in 
to world: to wit, The work of the Spirit of God in the 
souls of mankind; that some of all denominations have 
something of this true religion, even though many of them, 
through the prejudice of education, may disallow it in pro- 
fession: and that no man has any real religion, but what ho 
comes to the knowledge and experience of, through the in- 
fluence of this Holy Spirit This it is, that begins and carries 
on the work: this it is, that by its own divine influence opera- 



AND PECULIARITIES OF THE QUAKERS. 411 

ting in the minds of mankind, reveals Christ in them, 'the 
hope of glory/ (Col. i. 27;) or, so operates from time to time 
on the reading the scriptures, or other good books, or hearing 
the gospel preached, or meditating on the works of creation 
and providence, on God's judgments in the earth, or his 
dealings with themselves as individuals, or whatever other 
occasion, circumstance, or thing, is ever made a means of con- 
viction or conversion; the Holy Spirit so operates, I say, in 
all these cases, as to produce a happy effect: and without the 
inward operation thereof, all these other opportunities and 
things would be utterly in vain, as to salvation, and never 
able to produce the least degree of true religion or sanctifi- 
cation in the soul. So that, though there are many opinions, 
many creeds, professions, and denominations, and some truly 
religious persons in them all; yet there is, and can be, but 
one true religion. Seeing a measure of the Holy Spirit is 
given to every man; seeing 'the grace of God that bringeth 
salvation, hath appeared to all men.' — Tit. ii. 11; seeing the 
light and life of the Holy Word, which in the beginning was 
with God, and was God, hath enlightened 'every man that 
cometh into the world/ and seeing, moreover, Christ Jesus 
hath tasted 'death for every man/ how shall we escape if we 
neglect and reject so great salvation? How great must be 
the condemnation of every soul, thus highly favoured, which 
yet stands out and rejects the strivings of the Spirit, the 
teachings of Grace, the shinings and convictions of this Di- 
vine Light. 

"Now, this Light, Grace, and Spirit of God, is all one, 
under different appellations. It is called Spirit, because it is 
quick, lively, and operative, and quickens the soul to a sen- 
sibility of its state and condition; it is called Grace, because 
it is the free, unmerited gift of God; and it is called Light, 
because it makes manifest, as ' whatsoever doth make manifest 
is Light/ say the scriptures. — Eph. v. 13. And as this Grace 
or light is attended to, it will bring the soul into a state of 
grace and favour with God. Well, therefore, might the 
apostle, with holy reverence, break forth in these expressions, 
'Thanks be unto God for his unspeakable gift!' — Cor. ix. 15. 



412 SUMMARY OF THE DOCTRINE, TENETS, 

And all who obey the Light will be brought out of darkness 
into his marvellous Light; for though the hearts of fallen 
men are grossly darkened, yet the Light shineth in their 
dark hearts; and though the darkness comprehendeth it not, 
if it is taken heed unto, it will shine more and more unto a 
perfect day, even until the whole body be full of light. 

"But those who rebel against the Light, will grow darker 
and darker, until they know not the way thereof, nor under- 
stand the paths thereof; and become vain in their imagina- 
tions, and their foolish hearts become darkened, having loved 
darkness rather than light, because their deeds were evil." 

Section II. — Of God. 

They believe that God is one, the same as declared in the 
first epistle of John, v. 8: "For there are three that bear 
record in heaven, the Father, the Word, and the Holy Ghost, 
and these three are one." Isaac Pennington, speaking of the 
Trinity, says, "That the Three are distinct as three several 
beings or persons, the Quakers no where read in the scrip- 
tures; but they read in them, that they are one. And thus 
they believe their being to be one, their life one, their light 
one, their wisdom one, their power one. And he that know- 
eth and seeth any one of them, knoweth and seeth them all, 
according to that saying of Christ to Philip, 'He that hath 
seen me hath seen the Father.' " John Crook, another of 
their writers, says upon the same subject, "They acknow- 
ledge one God, the Father of Jesus Christ, witnessed within 
man only by the Spirit of Truth, and these three are one, and 
agree in one; and he that honours the Father, honours the 
Son that proceeds from Him; and he that denies the Spirit, 
denies both the Father and the Son." 

William Penn says, "They are very tender of quitting 
scripture terms and phrases for schoolmen's, such as distinct 
and separate persons and substances, &c. ; and judge that a 
curious inquiry into those high and divine relations, though 
ever so great truths in themselves, tends little to godliness, 
and less to peace." In which passage he evidently alludes 



AND PECULIARITIES OF THE QUAKERS. 413 

to ihe Athanasian Creed, retained by our early reformers as 
a portion of the church's ritual. 

This creed had its origin in the religious animosities, which 
arose in the beginning of the fourth century, and by which 
dissensions, the Christian community was divided into the 
two factions of Trinitarians and Arians. And as the word 
"Trinity," together with the peculiar construction put upou 
this doctrine by Athanasius, no where occurs in the New 
Testament, and consequently can form no part of the plain 
promises of the gospel, it is clearly an invention of that 
period; and may be considered as an anathema fulminated 
against the Arians. This creed, devoid of one of the great- 
est Christian attributes — charity, and breathing of the bigotry 
of the faction which put it forth, naturally suggests the fol- 
lowing query, "Why are the opinions of Athanasius, on some 
points, contrary both to the letter and spirit of the holy 
scriptures, to be received as doctrine in the nineteenth cen- 
tury?" 

Let us hope that the time is now at hand, when all Chris- 
tians will consent to admit the scriptures as their only out- 
ward rule of faith and doctrine; for since these sacred wri- 
tings were given forth by the divine inspiration of the Holy 
Spirit, which cannot change, it follows, that no future reve- 
lation of this divine Spirit can ever be inconsistent with their 
doctrine, or unconformable to their true meaning. Viewing 
it in this light, it is to be regretted that our reformed church 
should still retain a creed so obnoxious from its damnatory 
clause, and so presumptuous in its denunciations, wherein a 
fallible mortal takes upon himself to condemn all those to 
everlasting perdition who, guided by the words of the gospel, 
may conscientiously disavow its assertions, and more espe- 
cially, if we call to mind, that our Saviour declared to his 
followers, that "all manner of sin and blasphemy shall be for- 
given to men; but the blasphemy against the Holy Ghost 
shall not be forgiven unto men." — Matt. xiii. 31. Now, 
every candid mind will admit, that it is possible conscien- 
tiously to disbelieve some points of this creed, without any 
blasphemy against the Holy Ghost, and therefore the above 

35* 



414 SUMMARY OF THE DOCTRINE, TENETS, 

declaration of our blessed Lord is made of none effect by the 
curse of St. Athanasius. 

Should any one in defence of this portion of the liturgy, 
plead its antiquity, and its long usage in the reformed church 
as a reason for its retention, — let it be remembered that its 
long usage is no justification of its errors, and that we plead 
as a surer test of faith and doctrine, a higher authority of 
much greater antiquity, no less than the inspired words of 
God, as transmitted to us in the Scriptures; of which the 
gospel is at least three hundred years more ancient than 
Athanasius or the Nicene church, and the Bible the most 
ancient record extant. 

"The pretension," says the talented M. Guizot, "to trans- 
mit articles of belief from high to low throughout the whole 
religious society, without allowing any one the right of pri- 
vate judgment, is the debasement of the rights of individual 
reason. It is more easy to lay down this pretension as a 
principle, than to make it actually prevail."* One of the 
fallacious dogmas of popery w T as, that theological subjects be- 
longed exclusively to the decision of the ecclesiastics, and 
that laymen upon no account were permitted to canvass 
them. "And it has required ages and terrible revolutions 
to subdue this hypothesis, and bring back, even partially, 
religious questions and science to the public domain."! 

In touching upon this delicate and tender ground, I haee 
had no other motive than the elucidation of truth, and it 
must be borne in mind, that a leading principle endeavoured 
to be established throughout the foregoing Memoir, is, that 
the reformation, so far as it has been carried by our national 
church, was never completed. It would be unreasonable to 
expect, that in the present rapid diffusion of all kinds of 
science, religion should so far escape notice, as not to parti- 
cipate in the universal movement of the times. The pre- 
tensions of all ecclesiastical establishments must expect again 
to be critically examined and canvassed, and their doctrine 



* Guxzot's History of Civilization, Lecture v. 
t Ibid. Lecture vi. 



AND PECULIARITIES OF THE QUAKERS. 41? 

and practices to be compared and tested by the holy Scrip- 
tures. And as soon as the latter shall become in reality the 
only admitted test and rule of faith and doctrine, it is clear, 
that religious knowledge will advance, and a further reforma- 
tion take place. But if, on the contrary, popish traditions, 
and the decrees of popish councils are to be exalted above the 
gospel, we must look for a retrograde motion, and expect to 
see the errors of popery, in some shape, once more in the as- 
cendency. In the prosecution of religious science, we must 
not rely upon worldly knowledge and scholastic acquirements, 
but submit to be taught by the Spirit of divine wisdom alone, 
which cannot teach any thing contrary to sound and right 
reason, or to the Scriptures of truth. "The experience de- 
rived from all synods, councils, and conferences, which have 
ever been held, have convinced mankind, that, however plau- 
sible in theory, such assemblies are mischievous in practice, 
tending always to widen breaches, and sure, if we may be 
allowed so homely an allusion, to make more holes than they 
stop."* And why? because some worldly policy has always 
been at the bottom of their deliberations. 

Archbishop Tillotson, writing to Bishop Burnet, says upon 
this subject: "The account given of Athanasius's creed seems 
to me no way satisfactory; I wish we were well rid of it." 
So, no doubt, do many of the clergy of the present day, if 
they chose to avow their real sentiments. 

But as Penn says, "The discussion of these matters tends 
little to godliness and less to peace;" and for this reason the 
Quakers possess no written creed, and no written form of 
ritual, considering a strict adherence to Scripture expressions 
to be the safest and surest terms, and less likely to engender 
misconception and ill-will. They, therefore, seldom, if ever, 
use the terms "Trinity," or "Original Sin," and never call 
the Scriptures the "word of God," an appellation they con- 
sider to belong solely to Christ, the Word. 



* Quarterly Review, Art. viii., for May, 1843, p. 241, 



416 SUMMARY OF THE DOCTRINE, TENETS, 

Section III. — Of Christ. 

They believe that Christ is both God and man in wonder- 
ful union: that He suffered for our salvation, was raised again 
for our justification, and ever liveth to make intercession 
for us. And in reply to a charge, that the Quakers deny 
Christ to be God, William Penn says, "A most untrue and 
uncharitable censure: for their great and characteristic prin- 
ciple is, that Christ, as the divine Word, lighteth the souls 
of all men who come into the world, with a spiritual and 
saving light, which none but the Creator of souls can do." 

They assert, "that as many as do not resist this light, be- 
come holy and spiritual; and bring forth all those blessed 
fruits which are acceptable to God: and, that by this holy 
birth, (to wit, Jesus Christ formed within us, and working 
in us,) the body of death and sin is crucified, and we are 
freed from actually transgressing the law of God. And they 
entertain worthier notions of God, than to limit the opera- 
tions of his grace to a partial cleansing of the soul from sin, 
even in this life: 'Be ye therefore perfect, even as your Fa- 
ther which is in heaven is perfect/ — Matt. v. 48. Yet this 
perfection still admits of a growth; and there remains always 
a possibility of sinning, where the mind does not diligently 
and watchfully attend to the Lord." This doctrine, that 
gave such great umbrage to the presbyterians and other sects, 
upon the first preaching of the Quakers, is now generally 
admitted by the bishops and celebrated divines of the church 
of England. 

Bishop Wilson, touching upon this subject in one of his 
excellent sermons, says, "For how can we hope to go to the 
place of just men made perfect, but by following their steps, 
by becoming in some measure perfect as they were? My 
meaning and the truth is this: — before we leave this world, 
as ever we hope to go to a better, 'our nature must be 
changed:' we must put on, as the apostle speaks, 'the new 
man;' that is, we must endeavour, by the grace of God, to 
be restored to that integrity in which man was at first created, 
and which was lost at the fall, by which fall we are become 



AND PECULIARITIES OF THE QUAKERS. 417 

weak, sinful creatures. Our business in the world is to be 
restored to this condition again, that we may be fit for the 
company of angels and the souls of just men made perfect." 

Section IV. — Of Worship. 

In their public worship, as has been already noticed, they 
use no liturgy or form of prayer, and they admit of no 
preaching or prayer but what arises from the immediate in- 
spiration of the Holy Spirit. Considering that the whole 
worship of God must be spiritual, and that all forms which 
divert the attention of the mind from this inward spiritual 
Teacher, are obstructions to that pure worship in " spirit and 
in truth," which our Saviour declared to be the only proper 
worship of a God who is himself a Spirit. Their sermons, 
therefore, are never previously conceived nor written down. 
Their service commences by sitting down in silence. In 
this silence they endeavour to compose their minds, to avoid 
all activity of the imagination, and to suppress any thing 
arising from their own wills, with humility submitting their 
own wills to the will of God. And if no one is moved to 
address the congregation, either by sermon or prayer, they 
separate, after having sat the usual time with one another in 
silence, (an event, however, which rarely took place in the 
early days of the Society) in which silence, if the mind has 
been properly engaged by striving after adoration of Al- 
mighty God, and resignation to his divine will, they consider 
the Deity to have been acceptably worshipped. "Wait on 
the Lord: be of good courage, and He shall strengthen thine 
heart, wait, I say, on the Lord." — Psalm xxvii. 14. 

Although they consider, that no one day can be made, by 
human appointment, more holy or more proper for worship 
than another, and that their worship is not confined to time 
or place, yet they consider it incumbent on all Christians to 
assemble at stated periods for the public worship of God, and 
that one day out of the seven should be set apart as a day of 
holy rest, although, by the gospel dispensation, we are now 
freed from the penalties of the Jewish Sabbatical law. And 



418 SUMMARY OF THE DOCTRINE, TENETS, 

since the apostles set aside the first day of the week more, 
particularly for this purpose, they cordially unite in the cus- 
tom of all Christians in selecting this day, and consider that 
the faithful and religious observance of it is greatly conducive 
to the growth of moral and religious feelings. From the 
same occasion, also, that one day is not more holy than an- 
other, they never meet expressly upon saints-days, or other 
days of the feasts and fasts appointed by the English church, 
considering them as relics of popish superstitions and as in- 
ventions of designing men. 

The necessity of the spirituality of all worship, to render it 
acceptable before God, is admitted by all Christians; it forms 
a prominent feature of the liturgy of the national church, 
which inculcates, that every good deed in us is effected by 
God's grace, and that, without this divine aid we can do 
nothing good. And because this Light or Grace is indwell- 
ing, and ever present in the mind, they maintain it to be 
the chief stay of him who cherishes it, and loves to abide in 
its pure teachings; following him even into the busiest scenes 
of his temporal concerns; enabling him by it to do all things 
to the glory of God; acting as a perpetual check upon his 
actions, and referring them to that golden rule of the gospel, 
"to do unto all men, as we would they should do unto us." 

Section V. — Of the Ministry, 

They believe no learned education to be necessary, nor 
any outward ceremony to be efficient in qualifying for the 
office of the ministry; but that men are effectually called to 
its sacred duties by the Holy Spirit, and they consider, that 
the evidence of this call is sufficiently manifested in the ef- 
fects it produces upon their outward lives; for they maintain, 
that no one can be properly called to be a preacher of re- 
pentance and good works, who is not in himself a faithful 
example of his own precepts. Also, that this "inward voca- 
tion" is extended to women as well as to men; for holy 
women in the apostles' days were both preachers and minis- 
ters of great esteem in the early church, as is testified by 
St. Paul— See 1 Cor. ii. 12—16; iii. 19. 



AND PECULIARITIES OF THE QUAKERS. 419 

Section VI. — Op Baptism. 

They fully unite in the assertion of the apostle Paul, that 
as "there is one Lord, and one faith," so there is "one bap- 
tism;" which is "not the putting away the filth of the flesh, 
but the answer of a good conscience towards God, by the 
resurrection of Jesus Christ." — 1 Peter iii. 20, 21. St. Paul 
also observes elsewhere, "By one spirit are we all baptized 
into one body." — 1 Cor. xii. 12. They believe, therefore, 
that this one baptism, which in its nature is saving or re- 
generating, is also of a pure and spiritual nature, and is the 
baptism of the Holy Ghost. And because this baptism is 
the only one so represented every where in Scripture, they 
believe that it cannot be given by any outward rite of water 
baptism; but, that it is a divine operation of the Holy Spirit 
in the heart, a result of faith and repentance, a fruit of watch- 
fulness and prayer, the fiery ordeal through which the heart 
is sanctified. They further consider this essential baptism 
to be altogether distinct from, and independent of both the 
water baptism of John the Baptist, which was an expressly 
divine mission to the Jews; and also, of the water baptism 
enjoined by our Saviour to the apostles upon the conversion 
of Jews and heathens, as an open and public avowal of their 
faith and proselytism; a ceremony, they consider only as a 
symbol or type of that inward purification of the mind^ ef- 
fected by faith and repentance. 

That the ceremony of water baptism is in itself regenera- 
tion, as it is admitted to be by many Christians, they fully 
disbelieve. For, how was it that St. Paul, who converted 
more by his preaching than any of the other apostles, omitted 
so very essential a ceremony? He declares, "that there 
were only three or four families that he had baptized, and 
that he thanked God that he had baptized so few, lest any 
should say that he baptized in his own name." — "For," says 
he, " Christ sent me not to baptize, but to preach the gospel :" 
1 Cor. i. 17; and "not with enticing words of man's wisdom, 
but in demonstration of the Spirit and of power." — 1 Cor. 
ii. 4. " The Quakers," says Gurney, "believe that when it 



420 SUMMARY OF THE DOCTRINE, TENETS, 

is so preached, it is made the blessed means of truly baptiz- 
ing the people into the name of the Father, and of the Son, 
and of the Holy Ghost." "Therefore," he says, "let no 
man pretend to say that we deny baptism. I believe there 
is no society in the world, that more deeply feels its import- 
ance; but what is the baptism? Let us hear what it is in 
words of the highest authority, the words of the Baptist 
himself, 'I indeed baptize you with water unto repentance, 
but He that cometh after me is mightier than I, whose shoes 
I am not worthy to bear; he shall baptize you with the Holy 
Ghost, and with fire.' — Matt. iii. II."* And this is the one 
saving baptism, which alone they admit of as necessary for a 
people openly professing Christianity as their birth-right. 

The ordinance of baptism enjoined in the book of "Com- 
mon Prayer," is considered so objectionable by many serious 
and reflecting members of the church, that no consideration 
would induce them to take upon themselves the responsible 
office of sponsor; while, on the other hand, a great many 
others, who reflect but little upon these matters, view it only 
in the light of a mere form, through which a child becomes 
an acknowledged member of the established church. Wick- 
liffe, one of the earliest of the protestant reformers, held, 
"that wise men leave that as impertinent, which is not plainly 
expressed in Scripture — that those are foolish and presump- 
tuous, who affirm that infants are not saved if they die with- 
out baptism; and that baptism doth not confer grace, but 
only signifies grace which was given before." He also as- 
serted, "that the baptism of water profiteth not without the 
baptism of the Spirit." 

The only portion of Scripture adduced by the church ri- 
tual in support of the ordinance of infant baptism, has no 
application to the subject. Our Saviour therein rebukes his 
disciples for not allowing the little children to come near 
Him to touch Him, (it being one of the most natural im- 
pulses of a child to touch whatever excites in it a pleasing 
curiosity.) He, therefore, takes this opportunity to remind 

* See "Gurney's Lectures on the Evidences of Christianity," pp. 195—9. 



AND PECULIARITIES OF THE QUAKERS. 421 

his hearers, that unless they become innocent and confiding 
as little children, they cannot participate in the blessings of 
the kingdom of God, which He tells them is made up of such 
li ke innocence. And having finished his exhortation to them, 
He blesses the children and puts them down, with no allu- 
sion whatever to any kind of baptism, see Mark x. 13. That 
this passage should ever have been brought forward by a 
learned body of men, as the only Scriptural support (for 
authority it is none) of infantile baptism, is rather astonish- 
ing, and affords a presumptive evidence of the human in- 
vention, and superstitious pretension of this ordinance. It 
shows how very cautiously we ought to receive any ordi- 
nance handed down to us through the apostate and supersti- 
tious church of Rome, without carefully testing the same 
by the Scripture of truth, and by sound and right reason; 
and more especially, when they involve fundamental and 
catholic doctrines: for popish councils and popish traditions 
have done more to retard the progress of gospel truth than 
all the writings of infidelity put together. 

Section VII. — The Lord's Supper. 

That particular injunction of our Lord to his disciples upon 
the memorable occasion of his eating the last paschal supper 
with them, as recorded by St. Luke, and confirmed by St. 
Paul in his first epistle to the Corinthians, the Quakers view 
in a very different light to the generality of their Christian 
brethren, and do not allow it to be an outward religious or- 
dinance, a holy sacrament, a saving rite, by which all the 
partakers are consequently admitted into a spiritual commu- 
nion with Christ and God, (an act of divine grace, which 
nothing short of true faith unto repentance can obtain for us.) 
The Scripture account of this matter, in their opinion, fully 
supports their conclusion, because it nowhere shows it to 
have been acceptable by the early Christians as a religious or- 
dinance; but only as a solemn commemoration of our Lord's 
body having been broken and his blood spilt and offered up 
in atonement for our sins, and in purchase of our redemption. 
36 



422 SUMMARY OF THE DOCTRINE, TENETS, 

If any such religious ceremony had been ordained by our 
Saviour as a solemn ordinance, binding upon all believers, is 
it unreasonable to suppose, that He would not have left such 
minute and clear instructions for its observance, as to have 
precluded a possibility of that diversity of sentiment and 
practice, which now prevails among the different communi- 
ties of Christians'? neither would such an important and es- 
sential ceremony have been passed over in total silence by 
the other three evangelists, especially by St. John, who is so 
full and explicit upon all matters relating to doctrine. 

The words, "Do this in remembrance of me," taking all 
the circumstances of the occasion into consideration, they do 
not consider as instituting a religious ceremony, "which was 
thenceforward to form an essential part of worship, obliga- 
tory, in all ages, on the believers of Jesus." And as this 
command was addressed only to twelve persons, they con- 
sider "it was of a nature simply positive" Nevertheless, 
they do not reject the spiritual doctrine of the Lord's Supper, 
as they are erroneously supposed to do by many. "But," 
says Gurney, "while Friends consider it to be their duty to 
abstain from that ritual participation in bread and wine, so 
usually observed among their feliow-Chnstians. there are nc 
person who insist more strongly tnan they do, on that which 
they deem to be the only needful supper of the Lord. That 
supper, according to their apprehension, is altogether of a 
spiritual nature."* 

The limits of a short Summary will not admit of the ar- 
guments upon which their peculiar views on this point are 
founded, which can only be properly appreciated by read- 
ing them in full, as stated by their own approved writers. 
Gurney recapitulates his own sentiments in these words: 
"That the observance of the Lord's Supper has no proper or 
necessary connexion with a spiritual feeding on the body 
and blood of Christ; that the history of our Lord's last pas- 
chal supper with his disciples affords no reason for believing 



* Gurney's " Observations, &c.," p. 174 8th edition, 1842. 



AND PECULIARITIES OF THE QUAKERS. 423 

that He then instituted a religious ceremony, which was 
thenceforth to form an essential part of the worship of Chris- 
tians; that our Lord's injunction, on that occasion, may be 
understood, either as relating solely, to the rites of the Pass- 
over, or as intended to give a religious direction to the more 
common social repasts of his disciples; that it was in con- 
nexion with such repasts, and particularly with their love- 
leasts, that the primitive Christians were accustomed to com- 
memorate the death of Christ; that the custom of those 
love-feasts, however appropriate to the circumstances of the 
earliest disciples, soon fell into abuse as the number of be- 
lievers increased, and appears to be, in a great degree, inap- 
plicable to the present condition of the Christian world; and 
lastly, that under the influence of the spiritual manifestations 
of our Redeemer, we may without the bread and wine, par- 
ticipate in tnat true supoer of the Lord, which He has him- 
self so clearly upheld to ihe expectation of his disciples, and 
which alone is indispensable for the edification, consolation, 
and salvation of his people." Again, he says, "Man is na- 
turally prone to trust in any thing, rather than in the invisi- 
ble Creator, and he is ever ready to make the formal ordi- 
nance a part of his religious system, because he can rely upon 
it with ease to himself, and may often find in it a plausible 
substitute for the mortification of his own will. Now, I 
would suggest that the ordinances w T hich we have have been 
considering, so far from being like the moral law of God, uni- 
versally salutary, are evidently fraught with no little danger, 
as occasions by which this deceitful disposition in the human 
heart is naturally excited and brought into action. And 
here our appeals may be made, not only to theory, but to 
facts; for, it is indisputable that the outward rites of baptism 
and the supper, as observed among the professors of Chris- 
tianity, have been the means of leading multitudes into gross 
superstition." "How often has the ignorant sinner, even in 
the hour of death, depended on the 'sacrament' of the Lord's 
supper as upon a saving ordinance ! And how many a learned 
theologian, both ancient and modern, has been found to in- 



SUMMARY OF THE DOCTRINE, TENETS. 

sist on the dangerous tenet, that the rite of baptism, is re" 
generation!"* 

In conclusion, we see, that the Quakers believe, that the 
observance of this outward ceremony, cannot of itself give 
that spiritual participation in the, body and blood of Christ, 
which is the gift only of the grace of God; and farther, that 
neither the form used by the apostles, nor the ceremony as 
it now stands, was ever enforced as a religious rite either by 
our Saviour or the apostles, but, as it was used by the latter, 
was only used as a memorial of his death and sufferings for 
them and for all mankind. 

The church ritual admits, that the "outward and visible 
sign " is of no avail without the "inward and spiritual grace," 
and therefore it follows, that it is the spiritual baptism, by 
which alone we become true members of the one church of 
Christ; and, that it is the spiritual participation in the Lord's 
supper, by which alone we can know Christ to be our Re- 
deemer. And as I have before stated in the body of the 
work, the Quakers fully admit the spiritual and inward grace, 
but reject the outward and visible sign. 

* Gurney's " Obseivations," &c, pp. 177—179, 8th edition, 1842. 



AND PECULIARITIES OF THE QUAKERS 425 



PART XL-TENETS. 

Section I. — On Religious Liberty. 

The Quakers maintain, "that the civil magistrate has no 
right to interfere in religious matters, so as either to force 
any particular doctrine upon men, or to hinder them from 
worshipping God in their own way, provided that, by their 
creeds and worships, they do no detriment to others. They 
believe, however, that Christian churches may admonish such 
members as fall into error, and may even cut them off from 
membership; but this must be done, not by the temporal, but 
by the spiritual sword." And as religion is an affair solely 
between God and man, "so it cannot be within the province 
of individual magistrates, or of governments, consisting of 
fallible men, to fetter the consciences of those who may live 
under them." * 

Section II. — On Oaths. 

They consider a Christian to be expressly forbidden to 
take an oath upon any occasion, and that profane swearing 
is altogether incompatible with a Christian life. This tenet 
is grounded upon that comprehensive and expressive com- 
mand of our Lord, in his sermon from the mount, Matt. v. 
33 — 37, and confirmed by the apostle James v. 12; to both 
of which I have so often referred in the course of this 
Memoir, especially in chapter seven, where it|has been stated, 
that they look upon this command to be as fully binding 
upon all Christians as any other precept of our Saviour. In 
which opinion they are far from being singular, being con- 
firmed, as Gurney says, "By the express judgment of the 



* ClarksorTs " Portraiture of Quakerism," vol. iii. pp. 6-8. 
36* 



42G SUMMARY OF THE DOCTUINE, TENETS, 

early fathers, both Greek and Latin, who have almost uni- 
formly interpreted these passages as destitute of any limita- 
tion. 'I say nothing of perjury/ says Tertullian, ( since 
swearing itself is unlawful to Christians.' 'The old law/ 
says Basil, <is satisfied with the honest keeping of the oath; 
but Christ cuts off the opportunity of perjury/ 'He who 
has precluded murder by taking away anger/ observes Gre- 
gory of Ny^se, 'and who has driven away the pollution of 
adultery by subduing desire, has expelled from our life the 
curse of perjury by forbidding to swear; for, where there is 
no oath, there can be no infringement of it/ 'Let the Chris- 
tian entirely avoid oaths, in obedience to our Lord's prohi- 
bition/ exclaims Chrysostom; 'do not, therefore, say to me, 
I swear for a just purpose. It is no longer lawful for thee to 
swear either justly or unjustly. Let us preserve our mouths 
free from an oath.' 'It is our absolute duty/ says Gregory 
of Nazianzen, 'strictly to attend to the commands of our king, 
and by all means to avoid an oath, especially such a one a# 
is taken in the name of God? " * 

Many of our readers are, very likely, not aware that the 
39th article of the established church is a direct contradic- 
tion to this command of our Saviour, "Swear not at all/' and 
that the only arguments adduced by the clergy in support of 
this inconsistent article, are founded in scholia or glosses, 
by which the plain and simple meaning of the text is per- 
verted. And also, that our Saviour's ever-memorable ser- 
mon on the mount, as given in the fifth, sixth, and seventh 
chapters of St. Matthew, which in itself contains the vital 
principles and most essential precepts of Christianity, given 
in the shape of commands, as fully binding upon Christians 
as those of the Decalogue ever were upon the Jews, should 
have been omitted by the compilers of the liturgy, and should 
form no part whatever of the fixed service, either of the 
morning or evening prayer; and that, in the portions of the 
gospel appointed to be read with the collects upon particular 
days, it occurs only five times. The first, on Ash Wednes- 

* Gurney on Oaths, page 337. Also, "Barclay's Apology/' prop. xv. § 12 



AND PECULIARITIES OF THE QUAKERS. 427 

day, beginning at chap. vi. verse 16, and ending at verse 21. 
The second, on the sixth Sunday after Trinity, chap. v. verse 
20 to 26, inclusive. The third, on the eighth Sunday after 
Trinity, chap. vii. verse 15 to 21. The fourth, on the fif- 
teenth Sunday after Trinity, chap. vi. 24, to the end. Lastly, 
on All Saints' day, chap. v. 1 to 12, inclusive. Containing 
altogether little more than a third of the whole sermon, and 
omitting some of its most essential Christian rules, at the 
same time that we find the Decalogue, which was expressly 
addressed to Jews, forming a conspicuous part of the com- 
munion service, and the old law, which is based upon these 
commandments, we are told by St. Paul, is to be looked upon 
only as a schoolmaster to prepare us for the more spiritual 
dispensation of the gospel; the leading features of which we 
find embodied in this memorable sermon more than in any 
other passage in the gospel. By this remark, I wish to be 
clearly understood as in no way detracting from the high 
value of the ten commandments, or objecting to their intro- 
duction as a part of the regular service; but why should the 
express commands of Christ, which form an imperative rule 
for all Christians, be omitted? 

In order to show that the consideration of reformations and 
amendments of the liturgy are not novelties, I shall again 
have recourse to the authority of Bishop Burnet, who con- 
sidered the church ritual as the most perfect composition oi 
devotion extant in our church. "Yet," he says, "the cor- 
rections that were agreed to by a deputation of bishops and 
divines, in the year 1689, would make the whole frame of 
our liturgy still more perfect, as well as more unexception- 
able, and will, I hope, at some time or other, be better enter- 
tained than they were then. I am persuaded they are such 
as would bring in the much greater part of the dissenters to 
the communion of the church, and are in themselves desi- 
rable, though there were not a dissenter in the nation." Upon 
the same subject, he elsewhere says, "No inconvenience 
could follow on leaving out the cross in baptism, or on laying 
aside of surplices, and regulating cathedrals, especially as to 
any indecent way of singing prayers, and of laymen's reading 



428 SUMMARY OF THE DOCTRINE, TENETS, 

the litany ; all bowings to the altar have, at least, an ill ap- 
pearance, and are of no use; the excluding parents from being 
sponsors in baptism, and requiring them to procure others, 
is extremely inconvenient, and makes that to be a mockery, 
rather than a solemn sponsion, in too many/' Many of these 
are the very questions which are agitating the church at the 
present clay. 

Section III. — On War. 

Their next tenet is the unlawfulness of all warfare, and 
that no true Christian can, consistently with the profession 
of his faith in Christ, uphold an evil, against which the whole 
tenor of the gospel precepts so fully declare. 

In that famous sermon on the mount already alluded to, 
we are told, "But whosoever shall smite thee on thy right 
cheek, turn to him the other also." Again, "I say unto you, 
love your enemies, bless them that curse you, do good to 
them that hate you, and pray for them that despitefully use 
you and persecute you." St. James says, iv. 1, "From 
whence come wars and fightings amongst you? come they 
not hence, even of your lusts that war in your members?" 
The apostle Paul admonished Christians, "that they defend 
not themselves, neither avenge, by rendering evil for evil," 
&c. Our Saviour's last injunction to his disciples, John xiii. 
34, is, "A new commandment I give unto you, That ye 
love one another; as I have loved you, that ye also love one 
another; " and in the same gospel, xiv. 23, he again says, 
"If a man love mc, he will keep my words;" and, again, in 
the 24th verse, "He that loveth me not, keepeth not my 
sayings;" that is, he prefers the gratification rather than the 
subjugation of his lusts that war in his members. 

The Quakers consider that if by these precepts we are for- 
bidden to return evil for evil, much less can warfare be justi- 
fied upon any Christian pretence. They consider also, that 
we ought to emulate the example of the early and pure church 
during the first three centuries, which faithfully upheld i rs 
testimony against this anti-christian practice; numberless 



AND PECULIARITIES OF THE QUAKERS. 429 

instances being upon record of converted pagans, who sealed 
this testimony with their blood, rather than comply with 
the laws which compelled them to bear arms; that, when the 
church became less pure, its scruples on this point relaxed; 
and when it became corrupt, they ceased altogether; till at 
last in the dark days of the Roman apostacy, Christianity 
was not only often made the pretext for warfare, but also for 
the shedding of innocent blood. f 

Section IV. — On the Maintenance of the Ministry. 

As I have already observed, the Quakers admit of no mi- 
nistry but what has its origin in the divine vocation; so also, 
they deem it unlawful to allow of any pecuniary recompense 
as a maintenance for such as believe themselves so called to 
their important duties. And further, they believe it to be a 
duty, particularly enjoined upon them as a people, to bear a 
religious testimony against this unapostolic practice, by re- 
fusing voluntarily to contribute in any way to the support 
even of a ministry in any other church, in the shape either 
of tithes or other church-dues, of any description. 

They adduce the following passages in authority for these 
conclusions: — First, our Lord thus instructed his disciples 
when He sent them forth to preach the gospel, saying, 
"Freely ye have received, freely give. Provide neither gold, 
nor silver, nor brass, in your purses, &c. ; for the workman 
is worthy of his meat." — Matt. x. 8 — 10. Again, when He 
sent forth the other seventy, He repeated these instructions, 
"Carry neither purse, nor scrip, nor shoes; and salute no man 
by the way. And into whatsoever house ye enter, first say, 
' Peace be to this house/ And in the same house remain 
eating and drinking such things as they give: for the labourer 
is worthy of his hire." — Luke x. 4 — 7. St. Paul says to the 
Corinthians, "What is my reward then? verily, that when I 
preach the gospel I make the gospel of Christ without charge, 
that I abuse not my power in the gospel." — 1 Cor. iv. 18. 
St. Peter also observes, "Feed the flock of God which is 
among you, taking the oversight thereof not by constraint, 



430 SITMMARY OF THE DOCTRINE, TENETS, 

but willingly, not for filthy lucre, but of a ready mind." — 
1 Peter v. 2. 

Besides the disallowance of any pecuniary recompense to 
their ministers, the office itself confers upon the individual 
no rank nor mark of pre-eminence above the other members, 
more than the influence which a virtuous character, uniting 
the practice with the precepts of holiness, must at all times 
possess over those among whom he lives. Thus the office 
holds out neither honorary nor interested motives as a worldly 
consideration. An evil which the temporalities of the esta- 
blished church have made one of its greatest banes, since its 
honours, dignities, and wealth, are so many allurements to 
entice the worldly-minded to enter its sacred offices solely 
for the sake of participating in its patronage and emoluments. 
Gurney says upon this subject, "I believe it to be gene- 
rally allowed among Christians, that none can be true minis- 
ters of the gospel who are not called to the exercise of that 
office by the Holy Ghost; and, consequently, that the faculty 
of ministry is still considered a gift of the Spirit. But 
though this doctrine is generally admitted, it is very far indeed 
from being consistently or universally carried into practice. 
Many rush into the sacred office, and enjoy the temporal pri- 
vileges with which it is so usually connected, whose whole 
deportment evinces in the plainest manner, that they are des- 
titute of qualification for any such undertaking." "Others 
whose views are of a somewhat more serious complexion, 
and who are actuated by a general desire to perform their 
duty, are obviously depending in their ministry, not. upon 
that Spirit who can alone qualify for the exercise of his own 
gifts, but upon human learning and merely intellectual exer- 
tion. Their discourses are so far from arising out of the 
intimations of a divine influence, that they are the mere pro- 
duce of their own reflections, and their own industry. Such 
discourses may be the word of the preacher, but they cannot 
with any degree of strictness or propriety, be described as 
the words of the Lord. Happily, there is still another class 
of ministers among various denominations of Christians, 
whose views on the present subject are of a much more spi- 



AND PECULIARITIES OF THE QUAKERS. 431 

ritual character, who exercise its important functions, not 
only with zeal and fidelity, but with a real feeling of depend- 
ence upon the divine Spirit." 

"The Society of Friends conceive it to be a duty plainly 
laid upon them, to hold up a still higher and purer standard 
respecting the Christian ministry. They admit that the 
faculty of the Christian ministry is the gift of the Spirit, 
which cannot be rightly exercised otherwise than under the 
direct and immediate influence of that Spirit. Friends are 
not, therefore, satisfied with any general impression that it 
is their duty to preach the gospel; nor do they venture, under 
such impression, either to employ their own intellectual exer- 
tions, as a preparation for the service, or to select their own 
time for performing it. If it be the divine will that they 
should minister, they believe it will be manifested to them by 
be divine Spirit, where they are to speak, whom they are to 
address, and what things they are to express. In the exercise 
of so high and sacred a function, they dare not depend, either 
in a greater or a less degree, upon their own strength or 
wisdom: but they feel constrained to place their sole reliance 
upon Him who'searcheth the reins and the heart;' upon him 
who 'hath the key of David/ who 'openeth, and no man 
shutteth, and shutteth, and no man openeth.' " * 

Bishop Burnet speaking of this inward vocation, says, "No 
man ought to think of this profession, unless he feels within 
Himself a love to religion, with a zeal for it, and an internal 
true piety; which is chiefly kept by secret prayer, and by 
reading of the scriptures. As long as these things are bur- 
densome to the mind, they are infallible indications that he 
has no inward vocation, or notion of the Hoty Ghost to un- 
dertake it. The capital error in men's preparing themselves 
for that function is, that they study books more than them- 
selves, and that they read divinity more in other books than 
in the scriptures." Again, he says, "Ask yourselves often, 
would you follow that course of life, if there were no settled 
establishment belonging to it, and if you were to preach under 

* Gumey's " Distinguishing Features," <Src., chap. v. 



432 SUMMARY OF THE DOCTRINE, TENETS, 

the cross, and in danger of persecution? For till you arrive 
at that, you are yet carnal, and come into the priesthood for 
a piece of bread. Above all things, raise within yourselves 
a zeal for doing good, and for gaining souls; indeed, I have 
lamented during my whole life, that I saw so little true zeal 
among our clergy." 

It is not only upon the principle of non-maintenance that 
the Quakers object to the payment of tithes, but they deny 
also the assumed divine right of any Christian church to them. 
They consider that modern tithes originated in the covetous- 
ness of the Romish church during the dark ages, and that the 
notion of a divine right to them was never entertained in this 
country, before an act to that effect was passed by Henry 
VIII., which is the only claim the church can produce for 
this assumed right. This right they deny upon the follow- 
ing grounds: — First, because the only tithe mentioned in 
scripture formed a part of the Levitical law, of which law 
Christ was the end; and who in sending forth his disciples 
to preach the glad tidings of the gospel, commanded them to 
do it freely and without pay. Secondly, because the Levites 
being one of the twelve tribes, and consequently entitled to 
their share in the division of the land, were allotted by God, 
in lieu thereof, the tithes of the whole land. A tenth part 
only of these tithes were allowed to the officiating priests, 
the remainder was for the maintenance of the tribe itself, out 
of which alone could be chosen this order of priesthood. And 
as no parity can be drawn between the order of priests or- 
dained under the Mosaic Law, and that of the present order 
of preachers, who can be chosen from all ranks and all na- 
tions: so they consider that this modern claim to a divine 
right, originating in an encroachment of papal power, can in 
no wise be justified, either by scripture or right reason. Thei r 
objections upon this point, therefore, amount to a religious 
principle. 

It is curious that this assumption of the church to a divine 
right to tithe, which at times has caused so much religious 
animosity, and which originated in an act of parliament, 
during the changing times of Henry VIII., should have been 



AND PECULIARITIES OF THE QUAKERS. 433 

finally settled by another recent act, that in a few years will 
abolish tithes altogether; substituting in their stead a rent- 
charge, and changing the alleged divine right into a legal 
maintenance for a national church. 

The foregoing tenets, Clarkson considers as the four grand 
tenets and distinguishing features of the Society. Oaths and 
warfare, they consider opposed to the very spirit of Chris- 
tianity; and however the prejudices of education and habit 
in ay incline us to think otherwise, yet, if we were, abstract- 
edly from all established notions upon these points, rationally 
to consider those passages in the gospel, together with the 
corroborating testimonies of the apostles, which bear upon 
them; we can scarcely do otherwise than acknowledge that 
the Quakers have arrived at just conclusions thereon. In 
the exercise of their duties as ministers, they nobly choose 
to follow the express injunctions of our Lord to his disciples, 
when He sent them forth to preach without pay; in which 
practice they feel themselves supported by the example of 
the apostles, who gloried that they made the gospel of no 
charge to those who received it, that they preached its doc- 
trine without gain, and that they maintained themselves by 
the labour of their own hands. In this respect, holding up 
to us a pattern of a ministry, altogether purer and more apos- 
tolic than is to be found in any other Christian church. For 
as the ministers of other communities do not even profess an 
equal reliance upon the divine teachings of the Spirit, but 
trust also to the aids of school wisdom and polite learning, 
(which, St. Paul tells us, "is foolishness with God," — 1 Cor. 
iii. 19;) so also they even stoop to make a gain or livelihood 
of their spiritual labours, and cannot, therefore, be regarded 
in the noble light of the disinterested apostolic preachers of 
the early church, but merely in the secondary light of paid 
instructors. 

They farther consider the mind of man to be endowed 
with a spiritual as well as an intellectual faculty, and that re- 
ligious growth and experience is a spiritual acquirement, in 
no ways dependent upon mental or intellectual abilities; a fact 
which, it is deeply to be regretted, has been proved by in- 
37 



434 SUMMARY OF THE DOCTRINE, TENETS, 

stances of profound erudition, and brilliant talent, having been 
united with the grossest infidelity. 

When the period shall arrive that the "stone that was cut 
out without hands" shall have become "a great mountain," 
and shall have "filled the whole earth;" and when all the 
nations of it shall call upon the holy name of Jesus, and shall 
become not only Christians in profession, but also in the prac- 
tice of all its pure and peaceable precepts, then such essential 
tenets as the above will be fully appreciated, and the whole 
human family will become Quakers upon these characteristic 
features of the one religion of Christ. Then shall be expe- 
rienced individual subjugation of the passions, and universal 
benevolence to man; then shall "they beat their swords into 
plough-shares, and their spears into pruning-hooks." — Isaiah 
xliv; then shall "the wolf dwell with the lamb, and the 
leopard lie down with the kid; and the calf, and the young 
lion, and the fading together; and a little child shall lead 
them." — Isa. xi. 6. 



AND PECULIARITIES GF THE QUAKERS. 435 



PART III. 

PECULIARITIES, OR SECTARIAN DISTINCTIONS. 

The Quakers have many peculiarities that distinguish 
them, both in appearance and manner, from all other people. 
The most conspicuous of which, are their dress and address; 
in the former, following a model peculiar to themselves, both 
as to the cut and colour of their garments, carefully avoiding 
the use of all superfluities, ornaments, and gay colours. This 
singularity of appearance, they adopt upon the principle, that 
it is both unbecoming and inconsistent for an humble and se- 
rious people to indulge themselves in any kind of vain and 
frivolous personal adornments, their spiritual welfare being 
an object of too important, and too absorbing a nature, to 
allow their minds to be engrossed by such minor considera- 
tions, especially when they have a tendency to excite the 
earthly feelings of pride and vain-glory. In confirmation of 
these sentiments, we are again referred to our Saviour's 
incomparable sermon, where we are beautifully cautioned 
against a too absorbing anxiety about the things of this life: 
" Therefore, I say unto you, Take no thought for your life, 
what ye shall eat, or what ye shall drink; nor yet for the 
body, what ye shall put on. Is not the life more than meat, 
and the body than raiment?" — "But seek ye first the king- 
dom of God and his righteousness, and all these things shall 
be added unto you." — Matt. vi. 24, to the end. The strik- 
ing personal feature, which originated in the plain attire of 
the sober-minded and religious people, who mostly composed 
the first converts of their founder, George Fox, and who, by 
their example, testified against the frivolity and extravagance 
of the prevailing fashions of that period, has now degene- 
rated into a peculiar fashion of their own, in some instances, 
assuming a fantastic singularity, offering to the casual be- 
holder, an eccentricity as striking as many of the strange in- 



436 SUMMARY OF THE DOCTRINE, TENETS, 

ventions of ever-changing fashion. Yet the" Society strongly 
recommends to all its members a conformity to these out- 
ward marks, conceiving that they act as guards and preser- 
vatives against the volatility of youth, who, from not being 
so conspicuously habited, might fall into some flagrant breach 
of their principles. 

To some extent this consideration may be true, but as the 
.-bulk of modern Quakers do not confine themselves to the pri- 
mitive simplicity and plainness of their early predecessors in 
many particulars, a query naturally arises, whether, with 
some individuals, too great a stress has not been laid upon 
this outward mark, at the expense of one of much greater 
importance, the careful and early instillation of their moral 
and religious principles? For the outward mark alone, 
without an accompanying inward conviction, cannot make 
the true Quaker. 

The second striking peculiarity, their abstaining in speech 
from all flattering titles and compliments, from personal ges- 
tures, and from taking off the hat, as well as their use of the 
singular pronoun, when addressing one person; all of which 
arise from a desire of conforming to the simplicity of the 
apostolic times. The singular pronoun, they consider to have 
been in universal use throughout the world, anterior to the 
decline of the Roman empire, w r hen the base flattery and 
idolatrous homage paid to the assumed divinity of the em- 
perors, first introduced this custom of addressing an indi- 
vidual in the plural number. It afterwards became the com- 
plimentary style of address to all superiors, and at the time 
of George Fox was so used, and was by no means in the 
general use in which we find it at the present day; being 
now employed on all occasions, and by all ranks, without 
any reference whatever to compliment: common usage has 
also so far established this form of speech, that some of our 
modern grammars now teach, "thou or you," as the second 
person singular, and w T ith all classes, except the Quakers, it 
has almost entirely superseded the harsh and uneuphonious 
sound of the old-fashioned form, which is now only employed 
in the emphatic language of poetry, or in addressing the 
Deity. 



AND PECULIARITIES OF THE QUAKERS. 437 

This harmless innovation upon the accustomed mode of 
address, made by George Fox, was regarded at the time as 
clownish and insulting, and gave great umbrage to the proud 
and self-important. And the little pronoun thou, imbittered 
the minds of many, who conceived themselves entitled to a 
respectful, if not a submissive, address from all, and much 
more from those whom they looked upon as their inferiors. 
And so great was their resentment on account of this little 
matter, that no punishment was considered sufficiently severe 
or vile to be inflicted upon this new sect, so strange in their 
conduct, compared with the rest of mankind. 

For a similar reason of adherence to truth and simplicity, 
they call the names of the days and months after their nu- 
merical order, and never by the usual names, on account of 
their heathen signification and reference. 

In their system of moral education, all games of chance, 
music, dancing, and field sports, are prohibited, not abstract- 
edly in themselves, (for they do not consider any evil to 
exist simply in the cards, music, or dancing;) but in the con- 
sequences resulting from the constant practice and absorbing 
nature of these pursuits. 1st, As the time consumed in the 
attainment of a moderate proficiency in them, intrudes greatly 
upon that period best adapted to useful and intellectual ac- 
quirements. 2d, As being occupations below the dignity of 
intelligent, rational, and immortal beings. 3d, As they tend 
to excite the evil propensities of our nature. 4th, As they 
often lead their votaries into improper connexions, and thus 
may imperceptibly impair the moral standard of the charac- 
ter, by unfitting the mind for the regular performance of its 
Christian duties. 

Novels and the theatre are absolutely forbidden by them, 
on the ground of the very pernicious tendency of these 
amusements in themselves; also, as being diversions which 
totally unsettle the mind for ordinary pursuits, by instilling 
into it a distaste for the useful employments of real life, and 
by contributing to excite in it the natural feelings of morbid 
sensibility. 

These ars the leading peculiarities of this people, which 



438 SUMMARY OF THE DOCTRINES, TENETS, 

distinguish them so conspicuously from the rest of the world, 
and which, upon examination, resolve themselves into one 
main principle — self-denial — a principle, in itself the basis 
of Christian morality, and without which all our public re- 
ligious observances, our family devotions, our readings of the 
Scriptures, will avail us nothing. For the fruits of these 
ought to be self-denial, charity, and the subjugation of the 
passions, and where such a corrective discipline is wanting, 
it is to be feared that religion is only mocked by a form, or 
debased by hypocrisy. And although the early Quakers car- 
ried out this principle farther than most others, and in this 
respect stood forth a bright example; still, independently of 
their particular system of prohibitory amusements, let us re- 
member, that all are called upon to exercise this great test 
of the sincerity of their professions; since all have their be- 
setting sins, and their trials of temper best known to them- 
selves, and which it becomes an imperious duty in them, as 
Christians, to strive, through God's assistance, tp overcome. 



AND PECULIARITIES OF THE QUAKERS. 



PART IV. 1 

ON DISCIPLINE, OR CHURCH GOVERNMENT. 

For the salutary purpose of maintaining good order and 
Christian love among all their members, they have established 
Monthly, Quarterly, and Yearly Meetings, for transacting the 
affairs of the Society. A Monthly Meeting is usually com- 
posed of several particular congregations, situated within a 
convenient distance of each other, and is under the care of 
Overseers and Elders, chosen on account of their exemplary 
characters, and whose duty is to watch over all individuals 
of their respective meetings, to see that the discipline of the 
Society is properly enforced, and to admonish (first privately) 
such as may have either failed in consistency of conduct, or 
in some breach of their principles. The business of this 
Monthly Meeting is to provide for the subsistence of the 
poor, and for the education of their offspring; to approve of 
persons desiring to be admitted into membership, to deal 
with disorderly members, and if irreclaimable, to disown 
them. Their whole system of government being founded 
upon these precepts of our Saviour: "If thy brother shall 
trespass against thee, go and tell him his fault between him 
and thee alone. If he shall hear thee, thou hast gained thy 
brother. But if he will not hear thee, then take with thee 
one or two more, that, in the mouth of two or three wit- 
nesses, every word may be established. And if he shall 
neglect to hear them, tell it unto the church ; but if he ne- 
glect to hear the church, let him be unto thee as a heathen 
man or publican." — Matt, xviii. 15 — 17. 

AH marriages are proposed to their Monthly Meetings, 
for their concurrence; but they are solemnized in a public 
meeting for worship, held upon some day during the week, 
not a Sunday, and the Monthly Meeting keeps a record of 
them, and also of the births and burials of its own members. 



440 SUMMARY OF THE DOCTRINE, TENETS 

The Society does not allow its members to sue one another 
at law, but enjoins them to settle their differences by a speedy 
and impartial arbitration; and if any refuse to submit to this 
rule, they forfeit their membership. Several Monthly Meet- 
ings united, constitute a Quarterly Meeting, to which each 
Monthly Meeting separately appoints representatives, and 
to which appeals lie from the decisions of any Monthly 
Meeting. 

The Yearly Meeting has a general superintendence over 
the whole Society in the nation in which it is established; 
and as particular exigencies arise, makes such regulations as 
appear to be requisite, and appeals from Quarterly Meetings 
are here finally determined. It is also in correspondence 
with the Yearly Meetings of other countries, over which, 
however, it has no control. 

The females of this Society, also, have their particular 
meetings, held at the same time and place with those of the 
men, but in separate rooms. These are for the regulation of 
matters belonging more properly to themselves. Besides 
the above-mentioned, the Society has other different and se- 
lect meetings of their Ministers and Elders, which relate 
chiefly to the spiritual concerns of the Society; such as the 
publication of their doctrines. To the Meeting of Sufferings 
is confided the care of watching over the forthcoming acts 
of the legislature, that no law may be passed affecting any ot 
their scruples, without either an amendment or a reserving 
clause in their favour. 



Concluding Remarks. The Quakers have been in ex- 
istence, as a religious body of dissenters, for about two cen- 
turies, and have, undoubtedly, established a character with 
the world at large, of a conscientious and moral people. 
And if numbers of the modern members. fall short of the 
primitive simplicity of their early predecessors, and content 
themselves with the reputation attached to the memory of 
their good name, at any rate they ought to be cautious, lest 
their own acts tend to bring this justly earned reputation of 



AND PECULIARITIES OF THE QUAKERS 441 

lhe Society into disrepute; and more especially ought they 
to avoid mixing themselves up with the party feelings of 
the day, a practice opposed to their conduct in early times. 
And as the principle upon which they refuse the payment 
of tithes, and other ecclesiastical demands, is of a nature so 
different, and originates in a motive so much purer than the 
paltry consideration of pecuniary loss, they should cautiously 
consider, whether, in combining with other dissenters upon 
political questions, they are not lowering the standard of 
their own character. 

In their early days, the Society partook of the contro- 
versial spirit of the times, and scrupled not to depreciate the 
outward observances of other churches opposed to them in 
opinion. George Fox, and many zealous preachers cotem- 
porary with him, were actuated by a deep sense of duty, 
feeling that they were not only called upon to preach the 
gospel in its purity, but also to expose the fallacy of the 
notions upon which many such outward observances were 
grounded: hence arose the rapid spread of their opinions, 
and the constant accession of numerous proselytes. "How 
shall they hear without a preacher? And how shall they 
preach, except they be sent? as it is written, How beautiful 
are the feet of them that preach the gospel of peace, and 
bring glad tidings of good things!"— Rom x. 15. 

At the present time, they seem to be influenced by a dif- 
ferent feeling, and in their intercourse with other religious 
bodies, never attempt to depreciate the ceremonies adopted 
by them, but simply call the attention of all to the necessity 
of something beyond the outward forms, to a living, spiritual, 
and inward religion; and they no longer censure those who 
sincerely believe it right to conform to the established ordi- 
nances of their own particular churches, provided they do 
not force them upon others, reminding them, that it is the 
inward and spiritual grace alone of such observances that 
constitute the real essential part of them; for the doctrine 
of the gospel depends upon no outward form, and that the 
form alone, without the accompanying inward grace, will 
only prove a broken staff, a sandy foundation. 



442 SUMMARY OF THE DOCTRINE, TENETS, 

Upon two striking points, they also differ from most other 
people: in the first, in admitting of no system of policy what- 
ever, not founded upon Christian principles; rejecting en- 
tirely all reasonings resulting from expediency, and all con- 
siderations arising from presumed consequences, when op- 
posed to Christianity. In the second, they differ from the 
preachers of all other churches, who, in preaching the gospel, 
rarely omit to enlarge upon the superiority of their own 
church, and the pre-eminence of its external ordinances over 
all others; whereas, the Quakers, deeming no outward ordi- 
nance to be essential, confine themselves to the spiritual doc- 
trine of the gospel, and to the one church of Christ, of which 
they believe all sincere Christians to be living members; 
never seeking, like their early preachers, to make proselytes 
to their own peculiar tenets; but willingly admitting into 
their community all such, as upon full and sincere conviction, 
deem it right to conform to them. 

I shall conclude this short and imperfect sketch with a 
quotation from the opening remarks in Clarkson's Portrai- 
ture of this people: "Quakerism," he says, "may be defined 
to be an attempt under the divine influence at practical 
Christianity, as far as it can be carried. Those who profess 
it, consider themselves bound to regulate their opinions, 
words, actions, and even outward demeanour, by Christia- 
nity, and by Christianity alone. 

"They consider themselves bound to give up such of the 
customs or fashions of men, however general, or generally 
approved, as militate, in any manner, against the letter or 
the spirit of the gospel. Hence they mix but little with 
the world, that they may be less liable to imbibe its spirit. 
Hence George Fox made a distinction between the members 
of his own Society and others, by the different appellations 
of Friends, and People of the World. 

"They consider themselves under an obligation to follow 
virtue, not ordinarily, but even unto death. For they pro- 
fess never to make a sacrifice of conscience; and, therefore, 
if any of the ordinances of men are enjoined them, which 
they think to be contrary to the divine will, they believe it 



AND PECULIARITIES OF THE QUAKERS. 443 

right not to submit to them, but rather, after the examples 
of the apostles and primitive Christians, to suffer any loss 
penalty, or inconvenience, which may result to them for so 
doing, 

"This then, in a few words, is a general definition of Qua- 
kerism. It is, as we see, a most strict profession of practical 
virtue, under the direction of Christianity, and as such when 
we consider the infirmities of human nature, and the temp- 
tations that daily surround it, it must be exceedingly difficult 
to fulfil. But whatever difficulties may have lain in the 
way, or however, on account of the necessary weakness of 
human nature, the best individuals among the Quakers may 
have fallen below the pattern of excellence which they have 
copied, nothing is more true, than that the result has been, 
that the whole Society, as a body, have obtained from their 
countrymen the character of a moral people." 



NOTE ON WATER-BAPTISM. 

In firrther elucidation of this subject ; I give the following brief out- 
line of a pamphlet, entitled, " On Water Baptism, by a Churchman :"* 

It begins by stating that Scripture points out four distinct water 
baptisms. The first was the baptism for proselytes, in use among the 
Jews upon conversion of the pagans; the converts to which were bap- 
tized in the name of Moses. The second, was the particular mission 
of John the Baptist to the Jews, and was a baptism of repentance for 
the remission of sins — the remission of sins depending upon repentance, 
not upon baptism, which was only a contingent to repentance. This 
baptism was in the name of the "Messiah who was to come." The 
third, was that of our Lord's disciples, — "Jesus himself baptized not, 
but his disciples," — and was no doubt in the name of Jesus. The 
fourth, took place after our Lord's resurrection, in consequence of the 
particular injunction to his disciples, recorded in Matt, xxviii. 19, 20, 
and in Mark xvi. 16, which may be considered as the great commission 
for this ceremony, and wherein our Saviour himself fixed upon the 
terms, "the Father, Son, and Holy Spirit," as including the whole 

• By Thom* Cfcrkson, A. M. 



444 SUMMARY OF THE DOCTRINE, TENETS, 

Godhead. "Go ye, therefore, and teach* (proselytize) all nations, 
baptizing- them in the name of the Father, and of the Son, and of the 
Holy Ghost." 

In this passage, he remarks, "that c teach or proselytize/ is the only 
verb in the sentence, and therefore must determine the object. Bap- 
tizing is only a participle, and the clause therefore in which it is found, 
must be an inferior or dependent one, having, however, some incidental 
or necessary connexion with the verb." By this injunction, therefore, 
baptism was to be administered to all proselytes. 

From this historical sketch of the ceremony, he endeavours to show, 
that water baptism was a Jewish rite, instituted upon the proselytizing 
of the heathen, long before the appearance of Christianity, and after- 
wards formed a special mission of the Baptist from God to the Jews. 
That this outward ceremony was regarded in the early days of Chris- 
tianity, only as an open avowal of a new faith, and change of religion, by 
which the members of the visible Christian church were distinguished 
from the world, and were admitted into outward communion with 
it. That this ceremony was never considered by the apostles and pri- 
mitive Christians in the light of a religious ordinance conferring re- 
generation of itself- but only as a type of such new birth and change 
of heart, which the Holy Spirit could alone effect- and that the only 
baptism which could confer this saving grace, was that spiritual bap- 
tism foretold by the Baptist of Him who was to come after him, and 
to which our Saviour and the apostles so often particularly called the 
attention of their hearers. That it is evident from their own words, 
that the great object of the apostles was to proselytize by preaching, 
and that baptism, although a necessary ceremony, was only a contin- 
gent upon a public confession of faith in Christ. It was considered by 
them inferior to preaching, for, by the continued preaching of the word, 
the heathen were prepared to receive and profit by it. That this out- 
ward ceremony, in all instances recorded in Scripture, was only admi- 
nistered to adults after conversion or proselytism to the new religion, 
and, therefore, was only an appendage upon the faith and repentance 
which had preceded it- and in no one instance is it ever mentioned as 
having been administered to children born of Christian parents. And 
in thus making faith and repentance antecedents to an admission fto 
water baptism, infants are necessarily excluded. At the same time it 
must be remembered, that although the Scriptures contain no command 
for infant baptism, they contain no injunction against it, and therefore 
all those who think it right, are at liberty to use it. 

He then goes en, "I proceed now to what I consider to be the most 
important part of the subject. There are some, and not a few, who no 



* " Proselytize" is considered by Dr. Campbell and other biblical critics as the 
most appropriate word to render this passage. 



AND PECULIARITIES OF THE QUAKERS. 445 

doubt conscientiously think that water baptism, (which we have hither- 
to considered as little more than a sacred rite for the admission of 
members into the church of Christ,) has such inherent virtues, that it 
contains within itself actual regeneration or salvation. It is this notion 
or doctrine, promulgated as it has been of late, that has brought me 
forward, or I should have been silent. Any notion which substitutes 
a ceremony for faith and repentance through the blood of Christ — the 
two grand sources of salvation, and to which all minor are reducible — 
ought to be resisted. 7 ' 

He then examines the grammatical construction of those passages in 
the New Testament, which are usually brought forward in support of 
this opinion. In the first place, Mark xvi. 16, "He that believeth and 
is baptized, shall be saved ; but he that believeth not shall be damned," 
or " condemned." In this passage, believe is the principal verb, and the 
salvation evidently depends upon the faith, not upon the baptism, which 
construction is fully borne out by the concluding clause of the sentence^ 
where condemnation is passed on the unbeliever only, the sentence 
abruptly breaking off expressly at this point. Secondly, Acts ii. 38^ 
M Then Peter said unto them, Repent and be baptized, every one of you, 
in the name of Jesus Christ, for the remission of sins." In this pas- 
sage, the same mistake is made as in the former case, for the " remis- 
sion of sins ;; is here erroneously ascribed to the effect of baptism instead 
of repentance* forgetting that the word lt repent" stands at the head of 
the verse, and is the principal verb in the sentence, and consequently 
determines the object. In chap. iii. 19, the same apostle says, "Re- 
pent ye therefore and be converted, that your sins may be blotted 
out." In this instance, making salvation dependent upon repentance 
and conversion. Again, in his first general epistle, iii. 21, he posi- 
tively denies, in so many words, that baptism has any thing to do 
with salvation. " Not the putting away of the filth of the flesh, but 
the answer of a good conscience towards God, by the resurrection of 
Jesus Christ." Thirdly, Acts xxii. 16, "And now," says Ananias to 
Saul, "why tarriest thou? Arise, and be baptized, and wash away thy 
sins," (by) *f calling on the name of the Lord," (Jesus.) Here again, 
the washing away of sin is erroneously placed to the account of baptism, 
instead of ll calling upon the name of the Lord." St. Paul says, " Who- 
soever shall call upon the name of the Lord, shall be saved," — Rom. x. 
13, because so doing, "in those days amounted to a public declaration 
of faith or belief in Him." Two conclusions are drawn from these 
views. 1st, That water baptism as it was practised in the time of the 
apostles, was only a rite by which converts were admitted into outward 
communion with the Christian church. 2d, That in those early days it 
was always considered as distinct from the spiritual baptism of the Holy 
Ghost, and was never regarded as a rite, productive in itself either of 
regeneration or salvation. It was left for the Nicene church of the 
38 



446 SUMMARY OF THE DOCTRINES, &C, OF QUAKERS. 

fourth century to add this dangerous doctrine to its many other danger- 
ous superstitions. Neither can this strange doctrine, which supersedes 
faith and repentance through the blood of Christ, as necessary to salva- 
tion, be collected from any of the writings which the apostles have left 
behind them, as we have attempted to show by examining the texts 
which are usually brought in support of it ?, ^Here the pamphlet ends. 






6 83 81* 



x* H ^ 









^ -^ 



^ v 















\ - V- 






• 









<^A' 






■^ 











\ 






















,^.^^/%^ 

/, 















*X ^ 






<f> 












f% 



d> * 



1 8 « <p 
























v r >. 



Deacidified using the Bookkeeper process, 
Neutralizing agent: Magnesium Oxide 

t Treatment Date: April 2006 
PreservationTechnologies 
A WORLD LEADER IN PAPER PRESERVATION 
1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



LIBRARY OF CONGRESS 




\}' x ->\wVi ■ m I mi II ll 

■ ■ I N ■ J u j; I s*< v I I 'MvM \i 

HI h ■ 

HUnSSnt H 

HBfllfU 

BUS iiil 

vm X H 

33 H IpH SHI H H 

mm ISMS 

§111$ ^^H ^H 



m 



8sHI 



MM HI 11 ■ ij 

1181 H 1HH 




